Early Church Fathers Scripture Index : Texts

Genesis 19

There are 96 footnotes for this reference.

Ante-Nicene Fathers, Volume 1, page 8, footnote 2 (Image)

Apostolic Fathers, Justin Martyr, Irenaeus

Clement of Rome (HTML)

First Epistle to the Corinthians (HTML)

Chapter XI.—Continuation. Lot. (HTML)

CCEL Footnote 50 (In-Text, Margin)

On account of his hospitality and godliness, Lot was saved out of Sodom when all the country round was punished by means of fire and brimstone, the Lord thus making it manifest that He does not forsake those that hope in Him, but gives up such as depart from Him to punishment and torture.[Genesis 19] For Lot’s wife, who went forth with him, being of a different mind from himself and not continuing in agreement with him [as to the command which had been given them], was made an example of, so as to be a pillar of salt unto this day. This was done that all might know that those who are of a double mind, and who distrust the power of God, bring down ...

Ante-Nicene Fathers, Volume 1, page 110, footnote 4 (Image)

Apostolic Fathers, Justin Martyr, Irenaeus

Ignatius (HTML)

Epistle to the Antiochians (HTML)

Chapter II.—The true doctrine respecting God and Christ. (HTML)

CCEL Footnote 1219 (In-Text, Margin)

For Moses, the faithful servant of God, when he said, “The Lord thy God is one Lord,” and thus proclaimed that there was only one God, did yet forthwith confess also our Lord when he said, “The Lord rained upon Sodom and Gomorrah fire and brimstone from the Lord.”[Genesis 19:24] And again, “And God said, Let Us make man after our image: and so God made man, after the image of God made He him.” And further, “In the image of God made He man.” And that [the Son of God] was to be made man, [Moses shows when] he says, “A prophet shall the Lord raise up unto you of your brethren, like unto me.”

Ante-Nicene Fathers, Volume 1, page 223, footnote 2 (Image)

Apostolic Fathers, Justin Martyr, Irenaeus

Justin Martyr (HTML)

Dialogue with Trypho (HTML)

Chapter LVI.—God who appeared to Moses is distinguished from God the Father. (HTML)

CCEL Footnote 2126 (In-Text, Margin)

... to judge Sodom by Another who remains ever in the supercelestial places, invisible to all men, holding personal intercourse with none, whom we believe to be Maker and Father of all things; for he speaks thus: ‘God appeared to him under the oak in Mamre, as he sat at his tent-door at noontide. And lifting up his eyes, he saw, and behold, three men stood before him; and when he saw them, he ran to meet them from the door of his tent; and he bowed himself toward the ground, and said;’ ” (and so on;)[Genesis 19:27-28] “ ‘Abraham gat up early in the morning to the place where he stood before the Lord: and he looked toward Sodom and Gomorrah, and toward the adjacent country, and beheld, and, lo, a flame went up from the earth, like the smoke of a furnace.’ ” And ...

Ante-Nicene Fathers, Volume 1, page 224, footnote 1 (Image)

Apostolic Fathers, Justin Martyr, Irenaeus

Justin Martyr (HTML)

Dialogue with Trypho (HTML)

Chapter LVI.—God who appeared to Moses is distinguished from God the Father. (HTML)

CCEL Footnote 2133 (In-Text, Margin)

Then I said, “The Scripture just quoted by me will make this plain to you. It is thus: ‘The sun was risen on the earth, and Lot entered into Segor (Zoar); and the Lord rained on Sodom sulphur and fire from the Lord out of heaven, and overthrew these cities and all the neighbourhood.’ ”[Genesis 19:23]

Ante-Nicene Fathers, Volume 1, page 224, footnote 12 (Image)

Apostolic Fathers, Justin Martyr, Irenaeus

Justin Martyr (HTML)

Dialogue with Trypho (HTML)

Chapter LVI.—God who appeared to Moses is distinguished from God the Father. (HTML)

CCEL Footnote 2144 (In-Text, Margin)

... destroy the righteous with the wicked?’ ” (and so on, for I do not think fit to write over again the same words, having written them all before, but shall of necessity give those by which I established the proof to Trypho and his companions. Then I proceeded to what follows, in which these words are recorded:) “ ‘And the Lord went His way as soon as He had left communing with Abraham; and [Abraham] went to his place. And there came two angels to Sodom at even. And Lot sat in the gate of Sodom;’[Genesis 19:1] and what follows until, ‘But the men put forth their hands, and pulled Lot into the house to them, and shut to the door of the house;’ and what follows till, ‘And the angels laid hold on his hand, and on the hand of his wife, and on the hands of his ...

Ante-Nicene Fathers, Volume 1, page 224, footnote 13 (Image)

Apostolic Fathers, Justin Martyr, Irenaeus

Justin Martyr (HTML)

Dialogue with Trypho (HTML)

Chapter LVI.—God who appeared to Moses is distinguished from God the Father. (HTML)

CCEL Footnote 2145 (In-Text, Margin)

... all before, but shall of necessity give those by which I established the proof to Trypho and his companions. Then I proceeded to what follows, in which these words are recorded:) “ ‘And the Lord went His way as soon as He had left communing with Abraham; and [Abraham] went to his place. And there came two angels to Sodom at even. And Lot sat in the gate of Sodom;’ and what follows until, ‘But the men put forth their hands, and pulled Lot into the house to them, and shut to the door of the house;’[Genesis 19:10] and what follows till, ‘And the angels laid hold on his hand, and on the hand of his wife, and on the hands of his daughters, the Lord being merciful to him. And it came to pass, when they had brought them forth abroad, that they said, Save, save ...

Ante-Nicene Fathers, Volume 1, page 225, footnote 1 (Image)

Apostolic Fathers, Justin Martyr, Irenaeus

Justin Martyr (HTML)

Dialogue with Trypho (HTML)

Chapter LVI.—God who appeared to Moses is distinguished from God the Father. (HTML)

CCEL Footnote 2147 (In-Text, Margin)

... shall live. And He said to him, Behold, I have accepted thee also in this matter, so as not to destroy the city for which thou hast spoken. Make haste to save thyself there; for I shall not do anything till thou be come thither. Therefore he called the name of the city Segor (Zoar). The sun was risen upon the earth; and Lot entered into Segor (Zoar). And the Lord rained on Sodom and Gomorrah sulphur and fire from the Lord out of heaven; and He overthrew these cities, and all the neighbourhood.’ ”[Genesis 19:16-25] And after another pause I added: “And now have you not perceived, my friends, that one of the three, who is both God and Lord, and ministers to Him who is in the heavens, is Lord of the two angels? For when [the angels] proceeded to Sodom, He ...

Ante-Nicene Fathers, Volume 1, page 263, footnote 14 (Image)

Apostolic Fathers, Justin Martyr, Irenaeus

Justin Martyr (HTML)

Dialogue with Trypho (HTML)

Chapter CXXVII.—These passages of Scripture do not apply to the Father, but to the Word. (HTML)

CCEL Footnote 2453 (In-Text, Margin)

... ineffable Lord of all, and also of Christ, but [saw] Him who was according to His will His Son, being God, and the Angel because He ministered to His will; whom also it pleased Him to be born man by the Virgin; who also was fire when He conversed with Moses from the bush. Since, unless we thus comprehend the Scriptures, it must follow that the Father and Lord of all had not been in heaven when what Moses wrote took place: ‘And the Lord rained upon Sodom fire and brimstone from the Lord out of heaven;’[Genesis 19:24] and again, when it is thus said by David: ‘Lift up your gates, ye rulers; and be ye lift up, ye everlasting gates; and the King of glory shall enter;’ and again, when He says: ‘The Lord says to my Lord, Sit at My right hand, till I make Thine ...

Ante-Nicene Fathers, Volume 1, page 418, footnote 5 (Image)

Apostolic Fathers, Justin Martyr, Irenaeus

Irenæus (HTML)

Against Heresies: Book III (HTML)

Chapter VI—The Holy Ghost, throughout the Old Testament Scriptures, made mention of no other God or Lord, save him who is the true God. (HTML)

CCEL Footnote 3330 (In-Text, Margin)

... [Scripture] represents to us the Father addressing the Son; He who gave Him the inheritance of the heathen, and subjected to Him all His enemies. Since, therefore, the Father is truly Lord, and the Son truly Lord, the Holy Spirit has fitly designated them by the title of Lord. And again, referring to the destruction of the Sodomites, the Scripture says, “Then the Lord rained upon Sodom and upon Gomorrah fire and brimstone from the Lord out of heaven.”[Genesis 19:24] For it here points out that the Son, who had also been talking with Abraham, had received power to judge the Sodomites for their wickedness. And this [text following] does declare the same truth: “Thy throne, O God, is for ever and ever; the sceptre ...

Ante-Nicene Fathers, Volume 1, page 505, footnote 1 (Image)

Apostolic Fathers, Justin Martyr, Irenaeus

Irenæus (HTML)

Against Heresies: Book IV (HTML)

Chapter XXXI.—We should not hastily impute as crimes to the men of old time those actions which the Scripture has not condemned, but should rather seek in them types of things to come: an example of this in the incest committed by Lot. (HTML)

CCEL Footnote 4230 (In-Text, Margin)

... then conceived by their own father; and who left behind him within the confines [of the land] his wife, [who remains] a pillar of salt unto this day. For Lot, not acting under the impulse of his own will, nor at the prompting of carnal concupiscence, nor having any knowledge or thought of anything of the kind, did [in fact] work out a type [of future events]. As says the Scripture: “And that night the elder went in and lay with her father; and Lot knew not when she lay down, nor when she arose.”[Genesis 19:33] And the same thing took place in the case of the younger: “And he knew not,” it is said, “when she slept with him, nor when she arose.” Since, therefore, Lot knew not [what he did], nor was a slave to lust [in his actions], the arrangement [designed ...

Ante-Nicene Fathers, Volume 1, page 505, footnote 2 (Image)

Apostolic Fathers, Justin Martyr, Irenaeus

Irenæus (HTML)

Against Heresies: Book IV (HTML)

Chapter XXXI.—We should not hastily impute as crimes to the men of old time those actions which the Scripture has not condemned, but should rather seek in them types of things to come: an example of this in the incest committed by Lot. (HTML)

CCEL Footnote 4231 (In-Text, Margin)

... unto this day. For Lot, not acting under the impulse of his own will, nor at the prompting of carnal concupiscence, nor having any knowledge or thought of anything of the kind, did [in fact] work out a type [of future events]. As says the Scripture: “And that night the elder went in and lay with her father; and Lot knew not when she lay down, nor when she arose.” And the same thing took place in the case of the younger: “And he knew not,” it is said, “when she slept with him, nor when she arose.”[Genesis 19:35] Since, therefore, Lot knew not [what he did], nor was a slave to lust [in his actions], the arrangement [designed by God] was carried out, by which the two daughters (that is, the two churches), who gave birth to children begotten of one and the ...

Ante-Nicene Fathers, Volume 1, page 505, footnote 4 (Image)

Apostolic Fathers, Justin Martyr, Irenaeus

Irenæus (HTML)

Against Heresies: Book IV (HTML)

Chapter XXXI.—We should not hastily impute as crimes to the men of old time those actions which the Scripture has not condemned, but should rather seek in them types of things to come: an example of this in the incest committed by Lot. (HTML)

CCEL Footnote 4233 (In-Text, Margin)

... begotten of one and the same father, were pointed out, apart from [the influence of] the lust of the flesh. For there was no other person, [as they supposed], who could impart to them quickening seed, and the means of their giving birth to children, as it is written: “And the elder said unto the younger, And there is not a man on the earth to enter in unto us after the manner of all the earth: come, let us make our father drunk with wine, and let us lie with him, and raise up seed from our father.”[Genesis 19:31-32]

Ante-Nicene Fathers, Volume 1, page 516, footnote 5 (Image)

Apostolic Fathers, Justin Martyr, Irenaeus

Irenæus (HTML)

Against Heresies: Book IV (HTML)

Chapter XXXVI.—The prophets were sent from one and the same Father from whom the Son was sent. (HTML)

CCEL Footnote 4370 (In-Text, Margin)

... the deluge for the purpose of extinguishing that most infamous race of men then existent, who could not bring forth fruit to God, since the angels that sinned had commingled with them, and [acted as He did] in order that He might put a check upon the sins of these men, but [that at the same time] He might preserve the archetype, the formation of Adam. And it was He who rained fire and brimstone from heaven, in the days of Lot, upon Sodom and Gomorrah, “an example of the righteous judgment of God,”[Genesis 19:4-5] that all may know, “that every tree that bringeth not forth good fruit shall be cut down, and cast into the fire.” And it is He who uses [the words], that it will be more tolerable for Sodom in the general judgment than for those who beheld His ...

Ante-Nicene Fathers, Volume 3, page 153, footnote 11 (Image)

Tertullian (I, II, III)

Apologetic. (HTML)

An Answer to the Jews. (HTML)

The Law Anterior to Moses. (HTML)

CCEL Footnote 1161 (In-Text, Margin)

... world; who did not first taste death, in order that, being a candidate for eternal life, he might by this time show us that we also may, without the burden of the law of Moses, please God. Melchizedek also, “the priest of the most high God,” uncircumcised and inobservant of the Sabbath, was chosen to the priesthood of God. Lot, withal, the brother of Abraham, proves that it was for the merits of righteousness, without observance of the law, that he was freed from the conflagration of the Sodomites.[Genesis 19:1-29]

Ante-Nicene Fathers, Volume 3, page 162, footnote 9 (Image)

Tertullian (I, II, III)

Apologetic. (HTML)

An Answer to the Jews. (HTML)

Of the Prophecies of the Birth and Achievements of Christ. (HTML)

CCEL Footnote 1268 (In-Text, Margin)

... idolatry—by believing, namely, on Christ. For (Scripture) denoted idolatry by the name of “Samaria,” Samaria being ignominious on the score of idolatry; for she had at that time revolted from God under King Jeroboam. For this, again, is no novelty to the Divine Scriptures, figuratively to use a transference of name grounded on parallelism of crimes. For it calls your rulers “rulers of Sodom,” and your people the “people of Gomorrha,” when those cities had already long been extinct.[Genesis 19:23-29] And elsewhere it says, through a prophet, to the people of Israel, “Thy father (was) an Amorite, and thy mother an Hittite;” of whose race they were not begotten, but (were called their sons) by reason of their consimilarity in impiety, whom of old ...

Ante-Nicene Fathers, Volume 3, page 387, footnote 3 (Image)

Tertullian (I, II, III)

Anti-Marcion. (HTML)

The Five Books Against Marcion. (HTML)

Book IV. In Which Tertullian Pursues His Argument. Jesus is the Christ of the Creator. He Derives His Proofs from St. Luke's Gospel; That Being the Only Historical Portion of the New Testament Partially Accepted by Marcion. This Book May Also Be Regarded as a Commentary on St. Luke. It Gives Remarkable Proof of Tertullian's Grasp of Scripture, and Proves that “The Old Testament is Not Contrary to the New.“ It Also Abounds in Striking Expositions of Scriptural Passages, Embracing Profound Views of Revelation, in Connection with the Nature of Man. (HTML)

Impossible that Marcion's Christ Should Reprove the Faithless Generation. Such Loving Consideration for Infants as the True Christ Was Apt to Shew, Also Impossible for the Other. On the Three Different Characters Confronted and Instructed by Christ in Samaria. (HTML)

CCEL Footnote 4414 (In-Text, Margin)

... been inspiring to preach the kingdom of God. Or else, if it be not so, he must be pronounced impious enough who, without the intervention of any precept of the law, commanded that burials of parents should be neglected by their sons. When, indeed, in the third case before us, (Christ) forbids the man “to look back” who wanted first “to bid his family farewell,” He only follows out the rule of the Creator. For this (retrospection) He had been against their making, whom He had rescued out of Sodom.[Genesis 19:17]

Ante-Nicene Fathers, Volume 3, page 523, footnote 9 (Image)

Tertullian (I, II, III)

Anti-Marcion. (HTML)

On the Flesh of Christ. (HTML)

Christ's Nativity Both Possible and Becoming. The Heretical Opinion of Christ's Apparent Flesh Deceptive and Dishonourable to God, Even on Marcion's Principles. (HTML)

CCEL Footnote 6981 (In-Text, Margin)

... He is? On any other supposition, He would be on the same level with those things which, when changed, lose the existence they had before; whose equal, of course, He is not in any other respect, as He certainly is not in the changeful issues of their nature. You have sometimes read and believed that the Creator’s angels have been changed into human form, and have even borne about so veritable a body, that Abraham even washed their feet, and Lot was rescued from the Sodomites by their hands;[Genesis 19] an angel, moreover, wrestled with a man so strenuously with his body, that the latter desired to be let loose, so tightly was he held. Has it, then, been permitted to angels, which are inferior to God, after they have been changed into human bodily ...

Ante-Nicene Fathers, Volume 3, page 608, footnote 1 (Image)

Tertullian (I, II, III)

Anti-Marcion. (HTML)

Against Praxeas. (HTML)

The Force of Sundry Passages of Scripture Illustrated in Relation to the Plurality of Persons and Unity of Substance. There is No Polytheism Here, Since the Unity is Insisted on as a Remedy Against Polytheism. (HTML)

CCEL Footnote 7911 (In-Text, Margin)

... class="sc">Lord also applied to them Both: “The Lord said unto my Lord, Sit Thou on my right hand.” And Isaiah says this: “Lord, who hath believed our report, and to whom is the arm of the Lord revealed?” Now he would most certainly have said Thine Arm, if he had not wished us to understand that the Father is Lord, and the Son also is Lord. A much more ancient testimony we have also in Genesis: “Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven.”[Genesis 19:24] Now, either deny that this is Scripture; or else (let me ask) what sort of man you are, that you do not think words ought to be taken and understood in the sense in which they are written, especially when they are not expressed in allegories and ...

Ante-Nicene Fathers, Volume 4, page 42, footnote 8 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Tertullian: Part Fourth. (HTML)

To His Wife. (HTML)

I (HTML)

Of the Love of Offspring as a Plea for Marriage. (HTML)

CCEL Footnote 400 (In-Text, Margin)

... be overtaken, like Sodom and Gomorrah, by that day of fear! For there it was not only, of course, that they were dealing in marriage and merchandise; but when He says, “They were marrying and buying,” He sets a brand upon the very leading vices of the flesh and of the world, which call men off the most from divine disciplines—the one through the pleasure of rioting, the other though the greed of acquiring. And yet that “blindness” then was felt long before “the ends of the world.”[Genesis 19:11] What, then, will the case be if God now keep us from the vices which of old were detestable before Him? “The time,” says (the apostle), “is compressed. It remaineth that they who have wives act as if they had them not.”

Ante-Nicene Fathers, Volume 4, page 79, footnote 11 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Tertullian: Part Fourth. (HTML)

On Modesty. (HTML)

Examples of Such Offences Under the Old Dispensation No Pattern for the Disciples of the New.  But Even the Old Has Examples of Vengeance Upon Such Offences. (HTML)

CCEL Footnote 766 (In-Text, Margin)

... indulgence to your prostitution?” In that case, you will grant pardon to the idolater too, and to every apostate, because we find the People itself, so often guilty of these crimes, as often reinstated in their former privileges. You will maintain communion, too, with the murderer: because Ahab, by deprecation, washed away (the guilt of) Naboth’s blood; and David, by confession, purged Uriah’s slaughter, together with its cause—adultery. That done, you will condone incests, too, for Lot’s sake;[Genesis 19:30-38] and fornications combined with incest, for Judah’s sake; and base marriages with prostitutes, for Hosea’s sake; and not only the frequent repetition of marriage, but its simultaneous plurality, for our fathers’ sakes: for, of course, it is meet that ...

Ante-Nicene Fathers, Volume 4, page 130, footnote 5 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Tertullian: Part Fourth. (HTML)

Appendix (HTML)

A Strain of Sodom. (HTML)

CCEL Footnote 1224 (In-Text, Margin)

55 Had brought repose: alternate[Genesis 19:4] dawn had chased

Ante-Nicene Fathers, Volume 4, page 458, footnote 9 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Origen. (HTML)

Origen Against Celsus. (HTML)

Book II (HTML)

Chapter LXVII (HTML)

CCEL Footnote 3382 (In-Text, Margin)

... to those who ill-treated Him. For Jesus spared both the one and the other, that they might not be smitten with blindness, as the men of Sodom were when they conspired against the beauty of the angels entertained by Lot. And here is the account of the matter: “But the men put forth their hand, and pulled Lot into the house to them, and shut to the door. And they smote the men who were at the door of the house with blindness, both small and great; so that they wearied themselves to find the door.”[Genesis 19:10-11] Jesus, accordingly, wished to show that His power was divine to each one who was capable of seeing it, and according to the measure of His capability. And I do not suppose that He guarded against being seen on any other ground than from a regard to ...

Ante-Nicene Fathers, Volume 4, page 518, footnote 3 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Origen. (HTML)

Origen Against Celsus. (HTML)

Book IV (HTML)

Chapter XLV (HTML)

CCEL Footnote 3900 (In-Text, Margin)

... the reverse, and has characterized the story of Lot and his daughters (without examining either its literal or its figurative meaning) as “worse than the crimes of Thyestes.” The figurative signification of that passage of history it is not necessary at present to explain, nor what is meant by Sodom, and by the words of the angels to him who was escaping thence, when they said: “Look not behind thee, neither stay thou in all the surrounding district; escape to the mountain, lest thou be consumed;”[Genesis 19:17] nor what is intended by Lot and his wife, who became a pillar of salt because she turned back; nor by his daughters intoxicating their father, that they might become mothers by him. But let us in a few words soften down the repulsive features of the ...

Ante-Nicene Fathers, Volume 5, page 215, footnote 9 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Hippolytus. (HTML)

The Extant Works and Fragments of Hippolytus. (HTML)

Dogmatical and Historical. (HTML)

Treatise on Christ and Antichrist. (HTML)

CCEL Footnote 1512 (In-Text, Margin)

51. But not to confine ourselves to these words and arguments alone, for the purpose of convincing those who love to study the oracles of God, we shall demonstrate the matter by many other proofs. For Daniel says, “And these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon.” Ammon and Moab[Genesis 19:37-38] are the children born to Lot by his daughters, and their race survives even now. And Isaiah says: “And they shall fly in the boats of strangers, plundering the sea together, and (they shall spoil) them of the east: and they shall lay hands upon Moab first; and the children of Ammon shall first obey them.”

Ante-Nicene Fathers, Volume 5, page 287, footnote 4 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Cyprian. (HTML)

The Epistles of Cyprian. (HTML)

To the Clergy, Concerning Prayer to God. (HTML)

CCEL Footnote 2195 (In-Text, Margin)

... instruct us. Let them know that we are proved by our Lord, and let them never fail of that faith whereby we have once believed in Him, under the conflict of this present affliction. Let each one, acknowledging his own sins, even now put off the conversation of the old man. “For no man who looks back as he putteth his hand to the plough is fit for the kingdom of God.” And, finally, Lot’s wife, who, when she was delivered, looked back in defiance of the commandment, lost the benefit of her escape.[Genesis 19:26] Let us look not to things which are behind, whither the devil calls us back, but to things which are before, whither Christ calls us. Let us lift up our eyes to heaven, lest the earth with its delights and enticements deceive us. Let each one of us ...

Ante-Nicene Fathers, Volume 5, page 544, footnote 7 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Cyprian. (HTML)

The Treatises of Cyprian. (HTML)

Three Books of Testimonies Against the Jews. (HTML)

Book III. (HTML)

That the Father judgeth nothing, but the Son; and that the Father is not glorified by him by whom the Son is not glorified. (HTML)CCEL Footnote 4392 (In-Text, Margin)

In the Gospel according to John: “The Father judgeth nothing, but hath given all judgment unto the Son, that all may honour the Son as they honour the Father. He who honoureth not the Son, honoureth not the Father who hath sent Him.” Also in the seventy-first Psalm: “O God, give the king Thy judgment, and Thy righteousness to the king’s son, to judge Thy people in righteousness.” Also in Genesis: “And the Lord rained upon Sodom and Gomorrah sulphur, and fire from heaven from the Lord.”[Genesis 19:24]

Ante-Nicene Fathers, Volume 5, page 629, footnote 1 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Novatian. (HTML)

A Treatise of Novatian Concerning the Trinity. (HTML)

Moreover Also, from the Fact that He Who Was Seen of Abraham is Called God; Which Cannot Be Understood of the Father, Whom No Man Hath Seen at Any Time; But of the Son in the Likeness of an Angel. (HTML)

CCEL Footnote 5155 (In-Text, Margin)

... He was made a guest of Abraham, being about to be among the sons of Abraham. And his children’s feet, by way of proving what He was, He washed; returning in the children the claim of hospitality which formerly the Father had put out to interest to Him. Whence also, that there might be no doubt but that it was He who was the guest of Abraham on the destruction of the people of Sodom, it is declared: “Then the Lord rained upon Sodom and upon Gomorrha fire and brimstone from the Lord out of heaven.”[Genesis 19:24] For thus also said the prophet in the person of God: “I have overthrown you, as the Lord overturned Sodom and Gomorrha.” Therefore the Lord overturned Sodom, that is, God overturned Sodom; but in the overturning of Sodom, the Lord rained fire from ...

Ante-Nicene Fathers, Volume 5, page 636, footnote 4 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Novatian. (HTML)

A Treatise of Novatian Concerning the Trinity. (HTML)

Moreover, Against the Sabellians He Proves that the Father is One, the Son Another. (HTML)

CCEL Footnote 5211 (In-Text, Margin)

... the Father Himself. And since these things are easily answered, few words shall be said. For who does not acknowledge that the person of the Son is second after the Father, when he reads that it was said by the Father, consequently to the Son, “Let us make man in our image and our likeness;” and that after this it was related, “And God made man, in the image of God made He him?” Or when he holds in his hands: “The Lord rained upon Sodom and Gomorrha fire and brimstone from the Lord from heaven?”[Genesis 19:24] Or when he reads (as having been said) to Christ: “Thou art my Son, this day have I begotten Thee. Ask of me, and I will give Thee the heathens for Thine inheritance, and the ends of the earth for Thy possession?” Or when also that beloved writer ...

Ante-Nicene Fathers, Volume 6, page 277, footnote 9 (Image)

Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius

Peter of Alexandria. (HTML)

The Canonical Epistle, with the Commentaries of Theodore Balsamon and John Zonaras. (HTML)

Canon XIII. (HTML)

CCEL Footnote 2332 (In-Text, Margin)

... unto the people, since it was by reason of his having persuaded them, and drawing away a great multitude to the worship of the true God, that the tumult arose. “The disciples suffered him not,” he says. “Nay, moreover, certain of the chief of Asia, who were his friends, sent unto him, desiring him that he would not adventure himself into the theatre.” But if any persist in contending with them, let them apply their minds with sincerity to him who says, “Escape for thy life; look not behind thee.”[Genesis 19:17] Let them recall to their minds also how Peter, the chief of the apostles, “was thrown into prison, and delivered to four quaternions of soldiers to keep him;” of whom, when he had escaped by night, and had been preserved out of the hand of the Jews ...

Ante-Nicene Fathers, Volume 7, page 448, footnote 7 (Image)

Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies

Constitutions of the Holy Apostles (HTML)

Book V (HTML)

Sec. III.—On Feast Days and Fast Days (HTML)

CCEL Footnote 3135 (In-Text, Margin)

... the first Lord’s day is the fiftieth day, do ye keep a great festival: for on that day, at the third hour, the Lord Jesus sent on us the gift of the Holy Ghost, and we were filled with His energy, and we “spake with new tongues, as that Spirit did suggest to us;” and we preached both to Jews and Gentiles, that He is the Christ of God, who is “determined by Him to be the Judge of quick and dead.” To Him did Moses bear witness, and said: “The Lord received fire from the Lord, and rained it down.”[Genesis 19:24] Him did Jacob see as a man, and said: “I have seen God face to face, and my soul is preserved.” Him did Abraham entertain, and acknowledge to be the Judge, and his Lord. Him did Moses see in the bush; concerning Him did he speak in Deuteronomy: “A ...

Ante-Nicene Fathers, Volume 7, page 466, footnote 6 (Image)

Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies

Constitutions of the Holy Apostles (HTML)

Book VII. Concerning the Christian Life, and the Eucharist, and the Initiation into Christ (HTML)

Sec. I.—On the Two Ways,—The Way of Life and the Way of Death (HTML)

CCEL Footnote 3373 (In-Text, Margin)

... that of the innocent: but the killing which is just is reserved to the magistrates alone. “Thou shalt not commit adultery:” for thou dividest one flesh into two. “They two shall be one flesh:” for the husband and wife are one in nature, in consent, in union, in disposition, and the conduct of life; but they are separated in sex and number. “Thou shall not corrupt boys:” for this wickedness is contrary to nature, and arose from Sodom, which was therefore entirely consumed with fire sent from God.[Genesis 19] “Let such a one be accursed: and all the people shall say, So be it.” “Thou shall not commit fornication:” for says He, “There shall not be a fornicator among the children of Israel.” “Thou shalt not steal:” for Achan, when he had stolen in Israel ...

Ante-Nicene Fathers, Volume 7, page 488, footnote 6 (Image)

Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies

Constitutions of the Holy Apostles (HTML)

Book VIII. Concerning Gifts, and Ordinations, and the Ecclesiastical Canons (HTML)

Sec. II.—Election and Ordination of Bishops: Form of Service on Sundays (HTML)

CCEL Footnote 3651 (In-Text, Margin)

... the rewarder of those that observe them, and the avenger of those that transgress them; who didst bring the great flood upon the world by reason of the multitude of the ungodly, and didst deliver righteous Noah from that flood by an ark, with eight souls, the end of the foregoing generations, and the beginning of those that were to come; who didst kindle a fearful fire against the five cities of Sodom, and “didst turn a fruitful land into a salt lake for the wickedness of them that dwelt therein,”[Genesis 19] but didst snatch holy Lot out of the conflagration. Thou art He who didst deliver Abraham from the impiety of his fore-fathers, and didst appoint him to be the heir of the world, and didst discover to him Thy Christ; who didst aforehand ordain ...

Ante-Nicene Fathers, Volume 8, page 598, footnote 1 (Image)

Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents

Apocrypha of the New Testament. (HTML)

The Passing of Mary:  Second Latin Form. (HTML)

CCEL Footnote 2676 (In-Text, Margin)

14. And Peter said to him: Take this palm from the hand of our brother John, and going into the city thou wilt find much people blinded, and declare to them the great things of God; and whosoever shall believe in the Lord Jesus Christ, thou shalt put this palm upon their eyes, and they shall see; but those who will not believe shall remain blind. And when he had done so, he found much people blinded, lamenting thus: Woe unto us, because we have been made like the Sodomites struck with blindness.[Genesis 19:11] Nothing now is left to us but to perish. But when they heard the words of the chief who had been cured speaking, they believed in the Lord Jesus Christ; and when he put the palm over their eyes, they recovered sight. Five of them remaining in ...

Ante-Nicene Fathers, Volume 9, page 232, footnote 7 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

The Epistles of Clement. (HTML)

The First Epistle of Clement to the Corinthians. (HTML)

Continuation.  Lot. (HTML)

CCEL Footnote 4055 (In-Text, Margin)

On account of his hospitality and godliness, Lot was saved out of Sodom when all the country round was punished by means of fire and brimstone, the Lord thus making it manifest that He does not forsake those that hope in Him, but gives up such as depart from Him to punishment and torture.[Genesis 19] For Lot’s wife, who went forth with him, being of a different mind from himself, and not continuing in agreement with him [as to the command which had been given them], was made an example of, so as to be a pillar of salt unto this day. This was done that all might know that those who are of a double mind, and who distrust the power of God, bring down ...

Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 328, footnote 2 (Image)

Augustine: The City of God, Christian Doctrine

City of God (HTML)

The history of the city of God from Noah to the time of the kings of Israel. (HTML)

Of the Three Men or Angels, in Whom the Lord is Related to Have Appeared to Abraham at the Oak of Mamre. (HTML)

CCEL Footnote 932 (In-Text, Margin)

... and said, Lord, if I have found favor before thee,” etc.; why do they not advert to this also, that when two of them came to destroy the Sodomites, while Abraham still spoke to one, calling him Lord, and interceding that he would not destroy the righteous along with the wicked in Sodom, Lot received these two in such a way that he too in his conversation with them addressed the Lord in the singular? For after saying to them in the plural, “Behold, my lords, turn aside into your servant’s house,”[Genesis 19:2] etc., yet it is afterwards said, “And the angels laid hold upon his hand, and the hand of his wife, and the hands of his two daughters, because the Lord was merciful unto him. And it came to pass, whenever they had led him forth abroad, that they ...

Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 328, footnote 3 (Image)

Augustine: The City of God, Christian Doctrine

City of God (HTML)

The history of the city of God from Noah to the time of the kings of Israel. (HTML)

Of the Three Men or Angels, in Whom the Lord is Related to Have Appeared to Abraham at the Oak of Mamre. (HTML)

CCEL Footnote 933 (In-Text, Margin)

... into your servant’s house,” etc., yet it is afterwards said, “And the angels laid hold upon his hand, and the hand of his wife, and the hands of his two daughters, because the Lord was merciful unto him. And it came to pass, whenever they had led him forth abroad, that they said, Save thy life; look not behind thee, neither stay thou in all this region: save thyself in the mountain, lest thou be caught. And Lot said unto them, I pray thee, Lord, since thy servant hath found grace in thy sight,”[Genesis 19:16-19] etc. And then after these words the Lord also answered him in the singular, although He was in two angels, saying, “See, I have accepted thy face,” etc. This makes it much more credible that both Abraham in the three men and Lot in the two ...

Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 328, footnote 4 (Image)

Augustine: The City of God, Christian Doctrine

City of God (HTML)

The history of the city of God from Noah to the time of the kings of Israel. (HTML)

Of the Three Men or Angels, in Whom the Lord is Related to Have Appeared to Abraham at the Oak of Mamre. (HTML)

CCEL Footnote 934 (In-Text, Margin)

... his two daughters, because the Lord was merciful unto him. And it came to pass, whenever they had led him forth abroad, that they said, Save thy life; look not behind thee, neither stay thou in all this region: save thyself in the mountain, lest thou be caught. And Lot said unto them, I pray thee, Lord, since thy servant hath found grace in thy sight,” etc. And then after these words the Lord also answered him in the singular, although He was in two angels, saying, “See, I have accepted thy face,”[Genesis 19:21] etc. This makes it much more credible that both Abraham in the three men and Lot in the two recognized the Lord, addressing Him in the singular number, even when they were addressing men; for they received them as they did for no other reason than ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 48, footnote 1 (Image)

Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises

Doctrinal Treatises of St. Augustin (HTML)

On the Holy Trinity. (HTML)

The equality of the Trinity maintained against objections drawn from those texts which speak of the sending of the Son and of the Holy Spirit. (HTML)

The Appearance to Lot is Examined. (HTML)

CCEL Footnote 286 (In-Text, Margin)

... Two appear; both are called angels; they are invited plurally; he speaks as with two plurally, until the departure from Sodom. And then Scripture goes on to say, “And it came to pass, when they had brought them forth abroad, that they said, Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, and there thou shalt be saved, lest thou be consumed. And Lot said unto them, Oh! not so, my lord: be hold now, thy servant hath found grace in thy sight,”[Genesis 19:1-19] etc. What is meant by his saying to them, “Oh! not so, my lord,” if He who was the Lord had already departed, and had sent the angels? Why is it said, “Oh! not so, my lord,” and not, “Oh! not so, my lords?” Or if he wished to speak to one of them, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 48, footnote 2 (Image)

Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises

Doctrinal Treatises of St. Augustin (HTML)

On the Holy Trinity. (HTML)

The equality of the Trinity maintained against objections drawn from those texts which speak of the sending of the Son and of the Holy Spirit. (HTML)

The Appearance to Lot is Examined. (HTML)

CCEL Footnote 287 (In-Text, Margin)

... too, to understand two persons in the plural number, but when the two are addressed as one, then the one Lord God of one substance? But which two persons do we here understand?—of the Father and of the Son, or of the Father and of the Holy Spirit, or of the Son and of the Holy Spirit? The last, perhaps, is the more suitable; for they said of themselves that they were sent, which is that which we say of the Son and of the Holy Spirit. For we find nowhere in the Scriptures that the Father was sent.[Genesis 19:1]

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 48, footnote 2 (Image)

Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises

Doctrinal Treatises of St. Augustin (HTML)

On the Holy Trinity. (HTML)

The equality of the Trinity maintained against objections drawn from those texts which speak of the sending of the Son and of the Holy Spirit. (HTML)

The Appearance to Lot is Examined. (HTML)

CCEL Footnote 287 (In-Text, Margin)

... too, to understand two persons in the plural number, but when the two are addressed as one, then the one Lord God of one substance? But which two persons do we here understand?—of the Father and of the Son, or of the Father and of the Holy Spirit, or of the Son and of the Holy Spirit? The last, perhaps, is the more suitable; for they said of themselves that they were sent, which is that which we say of the Son and of the Holy Spirit. For we find nowhere in the Scriptures that the Father was sent.[Genesis 19:2]

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 48, footnote 2 (Image)

Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises

Doctrinal Treatises of St. Augustin (HTML)

On the Holy Trinity. (HTML)

The equality of the Trinity maintained against objections drawn from those texts which speak of the sending of the Son and of the Holy Spirit. (HTML)

The Appearance to Lot is Examined. (HTML)

CCEL Footnote 287 (In-Text, Margin)

... too, to understand two persons in the plural number, but when the two are addressed as one, then the one Lord God of one substance? But which two persons do we here understand?—of the Father and of the Son, or of the Father and of the Holy Spirit, or of the Son and of the Holy Spirit? The last, perhaps, is the more suitable; for they said of themselves that they were sent, which is that which we say of the Son and of the Holy Spirit. For we find nowhere in the Scriptures that the Father was sent.[Genesis 19:17-21]

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 48, footnote 2 (Image)

Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises

Doctrinal Treatises of St. Augustin (HTML)

On the Holy Trinity. (HTML)

The equality of the Trinity maintained against objections drawn from those texts which speak of the sending of the Son and of the Holy Spirit. (HTML)

The Appearance to Lot is Examined. (HTML)

CCEL Footnote 287 (In-Text, Margin)

... too, to understand two persons in the plural number, but when the two are addressed as one, then the one Lord God of one substance? But which two persons do we here understand?—of the Father and of the Son, or of the Father and of the Holy Spirit, or of the Son and of the Holy Spirit? The last, perhaps, is the more suitable; for they said of themselves that they were sent, which is that which we say of the Son and of the Holy Spirit. For we find nowhere in the Scriptures that the Father was sent.[Genesis 19:18-20]

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 48, footnote 2 (Image)

Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises

Doctrinal Treatises of St. Augustin (HTML)

On the Holy Trinity. (HTML)

The equality of the Trinity maintained against objections drawn from those texts which speak of the sending of the Son and of the Holy Spirit. (HTML)

The Appearance to Lot is Examined. (HTML)

CCEL Footnote 287 (In-Text, Margin)

... too, to understand two persons in the plural number, but when the two are addressed as one, then the one Lord God of one substance? But which two persons do we here understand?—of the Father and of the Son, or of the Father and of the Holy Spirit, or of the Son and of the Holy Spirit? The last, perhaps, is the more suitable; for they said of themselves that they were sent, which is that which we say of the Son and of the Holy Spirit. For we find nowhere in the Scriptures that the Father was sent.[Genesis 19:21-22]

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 48, footnote 2 (Image)

Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises

Doctrinal Treatises of St. Augustin (HTML)

On the Holy Trinity. (HTML)

The equality of the Trinity maintained against objections drawn from those texts which speak of the sending of the Son and of the Holy Spirit. (HTML)

The Appearance to Lot is Examined. (HTML)

CCEL Footnote 287 (In-Text, Margin)

... too, to understand two persons in the plural number, but when the two are addressed as one, then the one Lord God of one substance? But which two persons do we here understand?—of the Father and of the Son, or of the Father and of the Holy Spirit, or of the Son and of the Holy Spirit? The last, perhaps, is the more suitable; for they said of themselves that they were sent, which is that which we say of the Son and of the Holy Spirit. For we find nowhere in the Scriptures that the Father was sent.[Genesis 19:24]

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 463, footnote 1 (Image)

Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises

Moral Treatises of St. Augustin (HTML)

On Lying. (HTML)

Section 10 (HTML)

CCEL Footnote 2327 (In-Text, Margin)

... possible for any man to attain to any good. Else if there be any eternal good which truth compriseth not, it will not be a true good, therefore neither will it be good, because it will be false. But as the mind to the body, so must also truth be preferred to the mind itself, so that the mind should desire it not only more than the body, but even more than its own self. So will the mind be more entire and chaste, when it shall enjoy the immutability of truth rather than its own mutability. Now if Lot,[Genesis 19:8] being so righteous a man that he was meet to entertain even Angels, offered his daughters to the lust of the Sodomites, to the intent, that the bodies of women rather than of men might be corrupted by them; how much more diligently and constantly ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 489, footnote 1 (Image)

Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises

Moral Treatises of St. Augustin (HTML)

Against Lying. (HTML)

Section 20 (HTML)

CCEL Footnote 2408 (In-Text, Margin)

... For who can doubt it to be a great sin, if a father prostitute his own daughters to the fornications of the impious? And yet hath there arisen a case in which a just man thought it his duty to do this, when the Sodomites with nefarious onset of lust were rushing upon his guests. For he said, “I have two daughters which have not known man; I will bring them out to you, and do ye to them as is good in your eyes: only unto these men do ye no wrong, for that they have come under covering of my roof.”[Genesis 19:8] What shall we say here? Do we not so abhor the wickedness which the Sodomites were attempting to do to the guests of the just man, that, whatever were done so this were not done, he should deem right to be done? Very much also moveth us the person ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 497, footnote 4 (Image)

Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises

Moral Treatises of St. Augustin (HTML)

Against Lying. (HTML)

Section 34 (HTML)

CCEL Footnote 2457 (In-Text, Margin)

... whom he knew not to be Angels, and feared lest they should suffer a violence worse than death. And doubtless, he might have given the seekers the like answer as that woman gave in Jericho. For it was in precisely the like manner that they sought by interrogating. But that just person was not willing that for the bodies of his guests his soul should be spotted by his own telling of a lie, for which bodies he was willing that the bodies of his daughters by iniquity of others’ lust should be deforced.[Genesis 19:5-11] Let then a man do even for the temporal safety of men what he can; but when it comes to that point that to consult for such saving of them except by sinning is not in his power, thenceforth let him esteem himself not to have what he may do, when he ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 273, footnote 3 (Image)

Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings

Writings in Connection with the Manichæan Controversy. (HTML)

Reply to Faustus the Manichæan. (HTML)

Faustus states his objections to the morality of the law and the prophets, and Augustin seeks by the application of the type and the allegory to explain away the moral difficulties of the Old Testament. (HTML)

CCEL Footnote 783 (In-Text, Margin)

... Sara should have a son, he defiled himself with a mistress, with the knowledge of his wife, which only made it worse; or that, in sacrilegious profanation of his marriage, he on different occasions, from avarice and greed, sold his wife Sara for the gratification of the kings Abimelech and Pharas, telling them that she was his sister, because she was very fair. The narrative is not ours, which tells how Lot, Abraham’s brother, after his escape from Sodom, lay with his two daughters on the mountain[Genesis 19:33] (better for him to have perished in the conflagration of Sodom, than to have burned with incestuous passion); or how Isaac imitated his father’s conduct, and called his wife Rebecca his sister, that he might gain a shameful livelihood by her; or how ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 273, footnote 3 (Image)

Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings

Writings in Connection with the Manichæan Controversy. (HTML)

Reply to Faustus the Manichæan. (HTML)

Faustus states his objections to the morality of the law and the prophets, and Augustin seeks by the application of the type and the allegory to explain away the moral difficulties of the Old Testament. (HTML)

CCEL Footnote 783 (In-Text, Margin)

... Sara should have a son, he defiled himself with a mistress, with the knowledge of his wife, which only made it worse; or that, in sacrilegious profanation of his marriage, he on different occasions, from avarice and greed, sold his wife Sara for the gratification of the kings Abimelech and Pharas, telling them that she was his sister, because she was very fair. The narrative is not ours, which tells how Lot, Abraham’s brother, after his escape from Sodom, lay with his two daughters on the mountain[Genesis 19:35] (better for him to have perished in the conflagration of Sodom, than to have burned with incestuous passion); or how Isaac imitated his father’s conduct, and called his wife Rebecca his sister, that he might gain a shameful livelihood by her; or how ...

Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 248, footnote 10 (Image)

Augustine: Anti-Pelagian Writings

A Treatise on the Grace of Christ, and on Original Sin. (HTML)

On Original Sin. (HTML)

No Man Ever Saved Save by Christ. (HTML)

CCEL Footnote 1998 (In-Text, Margin)

... that very rule of faith which makes us Christians. How happens it, then, that the human nature, which first existed, is praised by these men as being so far less tainted with evil manners? How is it that they overlook the fact that men were even then sunk in so many intolerable sins, that, with the exception of one man of God and his wife, and three sons and their wives, the whole world was in God’s just judgment destroyed by the flood, even as the little land of Sodom was afterwards with fire?[Genesis 19] From the moment, then, when “by one man sin entered into the world, and death by sin, and so death passed upon all men, in whom all sinned,” the entire mass of our nature was ruined beyond doubt, and fell into the possession of its destroyer. And ...

Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 296, footnote 11 (Image)

Augustine: Anti-Pelagian Writings

On Marriage and Concupiscence. (HTML)

Book II (HTML)

The Pelagians Argue that Cohabitation Rightly Used is a Good, and What is Born from It is Good. (HTML)

CCEL Footnote 2273 (In-Text, Margin)

... way, laudable; the abuse consisting in the exercise of one’s own will in opposition to the decent use of the institution. Deservedly then,” says he, “in those who make a right use thereof, concupiscence is commended in its kind and mode; whilst the excess of it, in which abandoned persons indulge, is punished. Indeed, at the very time when God punished the abuse in Sodom with His judgment of fire, He invigorated the generative powers of Abraham and Sarah, which had become impotent through old age.[Genesis 19:24] If, therefore,” he goes on to say, “you think that fault must be found with the strength of the generative organs, because the Sodomites were steeped in sin thereby, you will have also to censure such created things as bread and wine, since Holy ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 414, footnote 8 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

Sermons on Selected Lessons of the New Testament. (HTML)

On the words of the Gospel, Luke vii. 2, etc.; on the three dead persons whom the Lord raised. (HTML)

CCEL Footnote 3207 (In-Text, Margin)

... of truth, he rise again at the Voice of Christ, is restored alive. Go so far he could, perish for ever he could not. But they who by doing what is evil, involve themselves even in evil habit, so that this very habit of evil suffers them not to see that it is evil, become defenders of their evil deeds; are angry when they are found fault with; to such a degree, that the men of Sodom of old said to the righteous man who reproved their abominable design, “Thou art come to sojourn, not to give laws.”[Genesis 19:9] So powerful in that place was the habit of abominable filthiness, that profligacy now passed for right eousness, and the hinderer of it was found fault with rather than the doer. Such as these pressed down by a malignant habit, are as it were ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 432, footnote 8 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

Sermons on Selected Lessons of the New Testament. (HTML)

On the words of the Gospel, Luke xi. 5, ‘Which of you shall have a friend, and shall go unto him at midnight,’ etc. (HTML)

CCEL Footnote 3354 (In-Text, Margin)

... things which are before, I follow on earnestly unto the prize of the high calling of God in Christ Jesus.” Nothing then is so hostile to hope, as to “look back,” to place hope, that is, in those things which flit by and pass away; but in those things should we place it, which are not yet given, but which sometime will be given, and will never pass away. But when the world is deluged by trials, as it were the sulphureous rain of Sodom, the example of Lot’s wife must be feared. For she “looked behind;”[Genesis 19:26] and in the spot where she looked behind, there did she remain. She was turned into salt, that she might season the wise by her example. Of this hope the Apostle Paul speaketh thus; “For we are saved in hope; but hope that is seen is not hope; for ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 284, footnote 1 (Image)

Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies

Lectures or Tractates on the Gospel According to St. John. (HTML)

Chapter XII. 12–26. (HTML)

CCEL Footnote 1032 (In-Text, Margin)

3. But when it is said, “Blessed is He that cometh in the name of the Lord, [as] the King of Israel,” by “in the name of the Lord” we are rather to understand “in the name of God the Father,” although it might also be understood as in His own name, inasmuch as He is also Himself the Lord. As we find Scripture also saying in another place, “The Lord rained [upon Sodom fire] from the Lord.”[Genesis 19:24] But His own words are a better guide to our understanding, when He saith, “I am come in my Father’s name, and ye receive me not: another will come in his own name, and him ye will receive.” For the true teacher of humility is Christ, who humbled Himself, and became obedient unto death, even the ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 41, footnote 1 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm XI (HTML)

CCEL Footnote 410 (In-Text, Margin)

To the end, a psalm of David himself.[Genesis 19:20]

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 247, footnote 9 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LX (HTML)

CCEL Footnote 2322 (In-Text, Margin)

10. “Juda is my king: Moab the pot of my hope” (ver. 7). What Juda? He that is of the tribe of Juda. What Juda, but He to whom Jacob himself said, “Juda, thy brethren shall praise thee”? What therefore should I fear, when Juda my king saith, “Fear not them that kill the body”? “Moab the pot of my hope.” Wherefore “pot”? Because tribulation. Wherefore “of my hope”? Because there hath gone before Juda my king.…Moab is perceived in the Gentiles. For that nation was born of sin,[Genesis 19:37] that nation was born of the daughters of Lot, who lay with their father drunken, abusing a father. Better were it to have remained barren, than thus to have become mothers. But this was a kind of figure of them that abuse the law. For do not heed that law in ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 311, footnote 10 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXX (HTML)

CCEL Footnote 3032 (In-Text, Margin)

... For they are already crowned, we are still in peril: not that such sort of persecutions do vex us as have vexed them, but worse perchance in the midsts of all kinds of so great scandals. For our own times do more abound in that woe, which the Lord cried: “Woe to the world because of scandals.” And, “Because iniquity hath abounded, the love of man shall wax cold.” For not even that holy Lot at Sodom suffered corporal persecution from any one, or had it been told him that he should not dwell there:[Genesis 19:19] the persecution of him were the evil doings of the Sodomites. Now then that Christ sitteth in Heaven, now that He is glorified, now that necks of kings are made subject to His yoke, and their brows placed beneath His sign, now that not any one ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 359, footnote 5 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXXVI (HTML)

CCEL Footnote 3474 (In-Text, Margin)

... only that are in a monastery to attain unto the kingdom of Heaven, nor do those that are not there not belong unto God. We answer him, but they have not vowed; thou hast vowed, thou hast looked back. When the Lord was threatening them with the day of judgment, He saith what? “Remember Lot’s wife.” To all men He spake. For what did Lot’s wife? She was delivered from Sodom, and being in the way she looked back. In the place where she looked back, there she remained. For she became a statue of salt,[Genesis 19:26] in order that by considering her men might be seasoned, might have sense, might not be infatuated, might not look back, lest by giving a bad example they should themselves remain and season others. For even now we are saying this to certain of our ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 376, footnote 9 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXXVIII (HTML)

CCEL Footnote 3622 (In-Text, Margin)

... inquiry? For if we shall have supposed that God wrought those things by means of evil angels, because punishments were being inflicted, and not blessings being bestowed, as though God doth inflict punishments upon no one by means of good angels, but by means of those executioners as it were of the heavenly wrath; the consequence will be that we must believe that even Sodom was overthrown by means of evil angels, and that Abraham and Lot would seem to have entertained under their roof evil angels;[Genesis 19:1] the which, as being contrary to the most evident Scriptures, far be it that we should think. It is clear then that these things might have been done to men by means of good and evil angels. What should be done or when it should be done doth escape ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 398, footnote 3 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXXXIII (HTML)

CCEL Footnote 3857 (In-Text, Margin)

... names are most suitably figured the enemies of the truth. “Idumæans,” for instance, are interpreted either “men of blood,” or “of earth.” “Ismaelites,” are “obedient to themselves,” and therefore not to God, but to themselves. “Moab,” “from the father;” which in a bad sense has no better explanation, than by considering it so connected with the actual history, that Lot, a father, by the illicit intercourse procured by his daughter, begat him; since it was from that very circumstance he was so named.[Genesis 19:36-37] Good, however, was his father, but as “the Law is good if one use it lawfully,” not impurely and unlawfully. “Hagarens,” proselytes, that is strangers, by which name also are signified, among the enemies of God’s people, not those who become ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 611, footnote 7 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CXXIX (HTML)

CCEL Footnote 5553 (In-Text, Margin)

... time the Church was in Enoch alone: and he was translated from the unrighteous. At one time the Church was in the house of Noah alone, and endured all who perished by the flood, and the ark alone swam upon the waves, and escaped to shore. At one time the Church was in Abraham alone, and we know what he endured from the wicked. The Church was in his brother’s son, Lot, alone, and in his house, in Sodom, and he endured the iniquities and perversities of Sodom, until God freed him from amidst them.[Genesis 13-20] The Church also began to exist in the people of Israel: She endured Pharaoh and the Egyptians. The number of the saints began to be also in the Church, that is, in the people of Israel; Moses and the rest of the saints endured the wicked Jews, the ...

Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 389, footnote 3 (Image)

Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes

The Homilies on the Statues to the People of Antioch. (HTML)

Homily VI (HTML)

CCEL Footnote 1331 (In-Text, Margin)

... make him manifest to all who are amended, that by reproving, rebuking, and correcting, we may quickly deliver him from this evil habit. For better it is that he should amend through being reproached here, than that he should be put to shame, and punished, in the presence of the whole assembled universe, on that Day, when our sins shall be revealed to the eyes of all men! But God forbid that any in this fair assembly should appear there suffering such things! but by the prayers of the holy fathers,[Genesis 19] correcting all our offences, and hav ing shown forth the abundant fruit of virtue, may we depart hence with much confidence, through the grace and lovingkindness of our Lord Jesus Christ, through whom, and with whom, be glory to the Father together ...

Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 389, footnote 3 (Image)

Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes

The Homilies on the Statues to the People of Antioch. (HTML)

Homily VI (HTML)

CCEL Footnote 1331 (In-Text, Margin)

... make him manifest to all who are amended, that by reproving, rebuking, and correcting, we may quickly deliver him from this evil habit. For better it is that he should amend through being reproached here, than that he should be put to shame, and punished, in the presence of the whole assembled universe, on that Day, when our sins shall be revealed to the eyes of all men! But God forbid that any in this fair assembly should appear there suffering such things! but by the prayers of the holy fathers,[Genesis 19:29] correcting all our offences, and hav ing shown forth the abundant fruit of virtue, may we depart hence with much confidence, through the grace and lovingkindness of our Lord Jesus Christ, through whom, and with whom, be glory to the Father together ...

Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 83, footnote 5 (Image)

Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine

The Church History of Eusebius. (HTML)

Book I (HTML)

Summary View of the Pre-existence and Divinity of Our Saviour and Lord Jesus Christ. (HTML)

CCEL Footnote 33 (In-Text, Margin)

9. Moses most clearly proclaims him second Lord after the Father, when he says, “The Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord.”[Genesis 19:24] The divine Scripture also calls him God, when he appeared again to Jacob in the form of a man, and said to Jacob, “Thy name shall be called no more Jacob, but Israel shall be thy name, because thou hast prevailed with God.” Wherefore also Jacob called the name of that place “Vision of God,” saying, “For I have seen God face to face, and my life is preserved.”

Nicene and Post-Nicene Fathers, Series 2, Volume 2, page 57, footnote 4 (Image)

Socrates: Church History from A.D. 305-438; Sozomenus: Church History from A.D. 323-425

The Ecclesiastical History of Socrates Scholasticus. (HTML)

Book II (HTML)

Creeds published at Sirmium in Presence of the Emperor Constantius. (HTML)

CCEL Footnote 364 (In-Text, Margin)

... destruction, let him be anathema. If any one should affirm that the Father said not to the Son, “Let us make man,” but that God spoke to himself, let him be anathema. If any one says that it was not the Son that was seen by Abraham, but the unbegotten God, or a part of him, let him be anathema. If any one says that it was not the Son that as man wrestled with Jacob, but the unbegotten God, or a part of him, let him be anathema. If any one shall understand the words, “The Lord rained from the Lord,”[Genesis 19:24] not in relation to the Father and the Son, but shall say that he rained from himself, let him be anathema: for the Lord the Son rained from the Lord the Father. If any one hearing “the Lord the Father, and the Lord the Son,” shall term both the ...

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 93, footnote 4 (Image)

Theodoret, Jerome and Gennadius, Rufinus and Jerome

The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)

The Ecclesiastical History of Theodoret. (HTML)

Book II (HTML)

Of the Council of Antioch and what was done there against the holy Meletius. (HTML)

CCEL Footnote 592 (In-Text, Margin)

For thirty years indeed after the attack made upon the illustrious Eustathius they had gone on enduring the abomination of Arianism, in the expectation of some favourable change. But when they saw impiety on the increase, and men faithful to the apostolic doctrines both openly attacked and menaced by secret conspiracy, the divine Meletius in exile, and Euzoius the champion of heresy established as bishop in his place, they remembered the words spoken to Lot, “Escape for thy life”;[Genesis 19:17] and further the law of the gospel which plainly ordains “if thy right eye offend thee pluck it out and cast it from thee.” The Lord laid down the same law about both hand and foot, and added, “It is profitable for thee that one of thy members should perish ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 201, footnote 4 (Image)

Athanasius: Select Writings and Letters

Life of Antony. (Vita Antoni.) (HTML)

Life of Antony. (Vita Antoni.) (HTML)

His address to monks, rendered from Coptic, exhorting them to perseverance, and encouraging them against the wiles of Satan. (HTML)

CCEL Footnote 1026 (In-Text, Margin)

20. ‘Wherefore having already begun and set out in the way of virtue, let us strive the more that we may attain those things that are before. And let no one turn to the things behind, like Lot’s wife, all the more so that the Lord hath said, “No man, having put his hand to the plough, and turning back, is fit for the kingdom of heaven[Genesis 19:26].” And this turning back is nought else but to feel regret, and to be once more worldly-minded. But fear not to hear of virtue, nor be astonished at the name. For it is not far from us, nor is it without ourselves, but it is within us, and is easy if only we are willing. That they may get knowledge, the Greeks live abroad and ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 355, footnote 3 (Image)

Athanasius: Select Writings and Letters

Against the Arians. (Orationes contra Arianos IV.) (HTML)

Against the Arians. (Orationes contra Arianos IV.) (HTML)

Discourse II (HTML)

Texts explained; Fifthly, Acts ii. 36. The Regula Fidei must be observed; made applies to our Lord's manhood; and to His manifestation; and to His office relative to us; and is relative to the Jews. Parallel instance in Gen. xxvii. 29, 37. The context contradicts the Arian interpretation. (HTML)

CCEL Footnote 2279 (In-Text, Margin)

13. If then they suppose that the Saviour was not Lord and King, even before He became man and endured the Cross, but then began to be Lord, let them know that they are openly reviving the statements of the Samosatene. But if, as we have quoted and declared above, He is Lord and King everlasting, seeing that Abraham worships Him as Lord, and Moses says, ‘Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven[Genesis 19:24];’ and David in the Psalms, ‘The Lord said unto my Lord, Sit Thou on My right hand;’ and, ‘Thy Throne, O God, is for ever and ever; a sceptre of righteousness is the sceptre of Thy Kingdom;’ and, ‘Thy Kingdom is an everlasting Kingdom;’ it is plain that even before He ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 22, footnote 10 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Eustochium. (HTML)

CCEL Footnote 335 (In-Text, Margin)

... leave the Chaldeans, that is the demons, and should dwell in the country of the living, for which elsewhere the prophet sighs: “I think to see the good things of the Lord in the land of the living.” But it is not enough for you to go out from your own land unless you forget your people and your father’s house; unless you scorn the flesh and cling to the bridegroom in a close embrace. “Look not behind thee,” he says, “neither stay thou in all the plain; escape to the mountain lest thou be consumed.”[Genesis 19:17] He who has grasped the plough must not look behind him or return home from the field, or having Christ’s garment, descend from the roof to fetch other raiment. Truly a marvellous thing, a father charges his daughter not to remember her father. “Ye ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 23, footnote 6 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Eustochium. (HTML)

CCEL Footnote 346 (In-Text, Margin)

... you follow, and of which you have proved the value, or yet to recount the drawbacks of marriage, such as pregnancy, the crying of infants, the torture caused by a rival, the cares of household management, and all those fancied blessings which death at last cuts short. Not that married women are as such outside the pale; they have their own place, the marriage that is honorable and the bed undefiled. My purpose is to show you that you are fleeing from Sodom and should take warning by Lot’s wife.[Genesis 19:26] There is no flattery, I can tell you, in these pages. A flatterer’s words are fair, but for all that he is an enemy. You need expect no rhetorical flourishes setting you among the angels, and while they extol virginity as blessed, putting the world ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 25, footnote 8 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Eustochium. (HTML)

CCEL Footnote 399 (In-Text, Margin)

... was the only one found righteous out of so many thousands, was intoxicated by his daughters. And, although they may have acted as they did more from a desire of offspring than from love of sinful pleasure—for the human race seemed in danger of extinction—yet they were well aware that the righteous man would not abet their design unless intoxicated. In fact he did not know what he was doing, and his sin was not wilful. Still his error was a grave one, for it made him the father of Moab and Ammon,[Genesis 19:30-38] Israel’s enemies, of whom it is said: “Even to the fourteenth generation they shall not enter into the congregation of the Lord forever.”

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 147, footnote 12 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Oceanus. (HTML)

CCEL Footnote 2114 (In-Text, Margin)

... boils over with lust. Wine drinking means self-indulgence, self-indulgence means sensual gratification, sensual gratification means a breach of chastity. He that lives in pleasure is dead while he lives, and he that drinks himself drunk is not only dead but buried. One hour’s debauch makes Noah uncover his nakedness which through sixty years of sobriety he had kept covered. Lot in a fit of intoxication unwittingly adds incest to incontinence, and wine overcomes the man whom Sodom failed to conquer.[Genesis 19:30-38] A bishop that is a striker is condemned by Him who gave His back to the smiters, and when He was reviled reviled not again. “But moderate”; one good thing is set over against two evil things. Drunkenness and passion are to be held in check by ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 200, footnote 27 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Eustochium. (HTML)

CCEL Footnote 2828 (In-Text, Margin)

... upon the wide solitude and upon the country once belonging to Sodom and Gomorrah, to Admah and Zeboim, she beheld the balsam vines of Engedi and Zoar. By Zoar I mean that “heifer of three years old” which was formerly called Bela and in Syriac is rendered Zoar that is ‘little.’ She called to mind the cave in which Lot found refuge, and with tears in her eyes warned the virgins her companions to beware of “wine wherein is excess;” for it was to this that the Moabites and Ammonites owe their origin.[Genesis 19:30-38]

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 225, footnote 5 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Rusticus. (HTML)

CCEL Footnote 3118 (In-Text, Margin)

... anxious to emulate the thoughtfulness of the apostles Andrew and Philip; who after Christ had found them, desired in their turn to find, the one his brother Simon and the other his friend Nathanael. To the former of these it was said “Thou art Simon, the son of Jona: thou shalt be called Cephas which is by interpretation a stone;” while the latter, whose name Nathanael means the gift of God, was comforted by Christ’s witness to him: “behold an Israelite indeed in whom is no guile.” So of old Lot[Genesis 19:15-26] desired to rescue his wife as well as his two daughters, and refusing to leave blazing Sodom and Gomorrah until he was himself half-on-fire, tried to lead forth one who was tied and bound by her past sins. But in her despair she lost her composure, ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 407, footnote 3 (Image)

Jerome: Letters and Select Works

Treatises. (HTML)

Against Jovinianus. (HTML)

Book II (HTML)

CCEL Footnote 4872 (In-Text, Margin)

... related a vision, and said that they who were with him in the ship had been given to him by the Lord. Are we to suppose that he to whom they were given, and they who were given to him, were of one degree of merit? Ten righteous men can save a sinful city. Lot together with his daughters was delivered from the fire: his sons-in-law would also have been saved, had they been willing to leave the city. Now there was surely a great difference between Lot and his sons-in-law. One city out of the five,[Genesis 19:18-21] Zoar, was saved, and a place which lay under the same sentence as Sodom, Gomorrha, Admah, and Zeboiim, was preserved by the prayers of a holy man. Lot and Zoar were of different merit, but both of them escaped the fire. The robbers who in the ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 252, footnote 6 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

On His Father's Silence, Because of the Plague of Hail. (HTML)

CCEL Footnote 3136 (In-Text, Margin)

... the sponsor of the loving-kindness of God. And when He has laid aside that which is unnatural to Him, His anger, He will betake Himself to that which is natural, His mercy. To the one He is forced by us, to the other He is inclined. And if He is forced to strike, surely He will refrain, according to His Nature. Only let us have mercy on ourselves, and open a road for our Father’s righteous affections. Let us sow in tears, that we may reap in joy, let us show ourselves men of Nineveh, not of Sodom.[Genesis 19:17] Let us amend our wickedness, lest we be consumed with it; let us listen to the preaching of Jonah, lest we be overwhelmed by fire and brimstone, and if we have departed from Sodom let us escape to the mountain, let us flee to Zoar, let us enter it ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 252, footnote 6 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

On His Father's Silence, Because of the Plague of Hail. (HTML)

CCEL Footnote 3136 (In-Text, Margin)

... the sponsor of the loving-kindness of God. And when He has laid aside that which is unnatural to Him, His anger, He will betake Himself to that which is natural, His mercy. To the one He is forced by us, to the other He is inclined. And if He is forced to strike, surely He will refrain, according to His Nature. Only let us have mercy on ourselves, and open a road for our Father’s righteous affections. Let us sow in tears, that we may reap in joy, let us show ourselves men of Nineveh, not of Sodom.[Genesis 19:23] Let us amend our wickedness, lest we be consumed with it; let us listen to the preaching of Jonah, lest we be overwhelmed by fire and brimstone, and if we have departed from Sodom let us escape to the mountain, let us flee to Zoar, let us enter it ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 271, footnote 5 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

On the Great Athanasius, Bishop of Alexandria. (HTML)

CCEL Footnote 3280 (In-Text, Margin)

... rule over the people, in other words, the charge of the whole world: nor can I say whether he received the priesthood as the reward of virtue, or to be the fountain and life of the Church. For she, like Ishmael, fainting from her thirst for the truth, needed to be given to drink, or, like Elijah, to be refreshed from the brook, when the land was parched by drought; and, when but faintly breathing, to be restored to life and left as a seed to Israel, that we might not become like Sodom and Gomorrah,[Genesis 19:24] whose destruction by the rain of fire and brimstone is only more notorious than their wickedness. Therefore, when we were cast down, a horn of salvation was raised up for us, and a chief corner stone, knitting us to itself and to one another, was ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 307, footnote 10 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

The Third Theological Oration.  On the Son. (HTML)

CCEL Footnote 3532 (In-Text, Margin)

... Father, it says, He hath declared Him.” The Way, the Truth, the Life, the Light. “I am the Way, the Truth, and the Life;” and “I am the Light of the World.” Wisdom and Power, “Christ, the Wisdom of God, and the Power of God.” The Effulgence, the Impress, the Image, the Seal; “Who being the Effulgence of His glory and the Impress of His Essence,” and “the Image of His Goodness,” and “Him hath God the Father sealed.” Lord, King, He That Is, The Almighty. “The Lord rained down fire from the Lord;”[Genesis 19:24] and “A sceptre of righteousness is the sceptre of Thy Kingdom;” and “Which is and was and is to come, the Almighty” —all which are clearly spoken of the Son, with all the other passages of the same force, none of which is an afterthought, or added ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 366, footnote 2 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

The Oration on Holy Baptism. (HTML)

CCEL Footnote 4063 (In-Text, Margin)

... The answer is simple. Flee, if you can, even from the forum, along with the good company, making yourself the wings of an eagle, or, to speak more suitably, of a dove…for what have you to do with Cæsar or the things of Cæsar?…until you can rest where there is no sin, and no blackening, and no biting snake in the way to hinder your godly steps. Snatch your soul away from the world; flee from Sodom; flee from the burning; travel on without turning back, lest you should be fixed as a pillar of salt.[Genesis 19:26] Escape to the Mountain lest you be destroyed with the plain. But if you are already bound and constrained by the chain of necessity, reason thus with yourself; or rather let me reason thus with you. It is better both to attain the good and to keep ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 368, footnote 9 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

The Oration on Holy Baptism. (HTML)

CCEL Footnote 4077 (In-Text, Margin)

... suddenly in a day for which thou lookest not, and in an hour that thou art not aware of; and then you will have for a companion lack of grace; and you will be famished in the midst of all those riches of goodness, though you ought to reap the opposite fruit from the opposite course, a harvest by diligence, and refreshment from the font, like the thirsty hart that runs in haste to the spring, and quenches the labour of his race by water; and not to be in Ishmael’s case, dried up for want of water,[Genesis 19:15] or as the fable has it, punished by thirst in the midst of a spring. It is a sad thing to let the market day go by and then to seek for work. It is a sad thing to let the Manna pass and then to long for food. It is a sad thing to take a counsel too ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 373, footnote 13 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

The Oration on Holy Baptism. (HTML)

CCEL Footnote 4140 (In-Text, Margin)

... of the baleful fire; let us not walk in the light of our fire, and in the flame which we have kindled. For I know a cleansing fire which Christ came to send upon the earth, and He Himself is anagogically called a Fire. This Fire takes away whatsoever is material and of evil habit; and this He desires to kindle with all speed, for He longs for speed in doing us good, since He gives us even coals of fire to help us. I know also a fire which is not cleansing, but avenging; either that fire of Sodom[Genesis 19:24] which He pours down on all sinners, mingled with brimstone and storms, or that which is prepared for the Devil and his Angels or that which proceeds from the face of the Lord, and shall burn up his enemies round about; and one even more fearful ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 379, footnote 11 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

On Pentecost. (HTML)

CCEL Footnote 4216 (In-Text, Margin)

... and the Oracles of the Lord are purified seven times according to David, and the just is delivered from six troubles and in the seventh is not smitten. But the sinner is pardoned not seven times, but seventy times seven. And we may see it by the contrary also (for the punishment of wickedness is to be praised), Cain being avenged seven times, that is, punishment being exacted from him for his fratricide, and Lamech seventy times seven, because he was a murderer after the law and the condemnation.[Genesis 19:5] And wicked neighbours receive sevenfold into their bosom; and the House of Wisdom rests on seven pillars and the Stone of Zerubbabel is adorned with seven eyes; and God is praised seven times a day. And again the barren beareth seven, the perfect ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 418, footnote 1 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

Funeral Oration on the Great S. Basil, Bishop of Cæsarea in Cappadocia. (HTML)

CCEL Footnote 4522 (In-Text, Margin)

67. I will only say this of him. Whenever I handle his Hexaemeron, and take its words on my lips, I am brought into the presence of the Creator, and understand the words of creation, and admire the Creator more than before, using my teacher as my only means of sight. Whenever I take up his polemical works, I see the fire of Sodom,[Genesis 19:24] by which the wicked and rebellious tongues are reduced to ashes, or the tower of Chalane, impiously built, and righteously destroyed. Whenever I read his writings on the Spirit, I find the God Whom I possess, and grow bold in my utterance of the truth, from the support of his theology and contemplation. His other treatises, in ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 429, footnote 6 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

The Second Oration on Easter. (HTML)

CCEL Footnote 4619 (In-Text, Margin)

XVII. Nor would it be right for us to pass over the manner of this eating either, for the Law does not do so, but carries its mystical labour even to this point in the literal enactment. Let us consume the Victim in haste, eating It with unleavened bread, with bitter herbs, and with our loins girded, and our shoes on our feet, and leaning on staves like old men; with haste, that we fall not into that fault which was forbidden to Lot[Genesis 19:17] by the commandment, that we look not around, nor stay in all that neighbourhood, but that we escape to the mountain, that we be not overtaken by the strange fire of Sodom, nor be congealed into a pillar of salt in consequence of our turning back to wickedness; for this is the ...

Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 208, footnote 1 (Image)

Basil: Letters and Select Works

The Letters. (HTML)

To Amphilochius in the name of Heraclidas. (HTML)

CCEL Footnote 2492 (In-Text, Margin)

... have some one to give me such help, and if ever God grant me to meet you I am sure that I shall learn more about what I ought to heed. For now, in my great ignorance, I can hardly even form a judgment as to what I lack. Yet I do not repent of my first impulse; my soul does not hang back from the purpose of a godly life as you have feared for me, nobly and becomingly doing everything in your power, lest, like the woman of whom I have heard the story, I should turn back and become a pillar of salt.[Genesis 19:26] I am still, however, under the restraint of external authority; for the magistrates are seeking me like a deserter. But I am chiefly influenced by my own heart, which testifies to itself of all that I have told you.

Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 259, footnote 2 (Image)

Basil: Letters and Select Works

The Letters. (HTML)

To Amphilochius, the Canons. (HTML)

CCEL Footnote 2852 (In-Text, Margin)

... this with a view to testing the fruits of repentance. I do not decide such matters absolutely by time, but I give heed to the manner of penance. If men are in a state in which they find it hard to be weaned from their own ways and choose rather to serve the pleasures of the flesh than to serve the Lord, and refuse to accept the Gospel life, there is no common ground between me and them. In the midst of a disobedient and gainsaying people I have been taught to hear the words “Save thy own soul.”[Genesis 19:17] Do not then let us consent to perish together with such sinners. Let us fear the awful judgment. Let us keep before our eyes the terrible day of the retribution of the Lord. Let us not consent to perish in other men’s sins, for if the terrors of the ...

Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 89, footnote 1 (Image)

Hilary of Poitiers, John of Damascus

Title Page (HTML)

De Trinitate or On the Trinity. (HTML)

De Trinitate or On the Trinity. (HTML)

Book V (HTML)

CCEL Footnote 748 (In-Text, Margin)

16. I ask further, Who is this God Who overthrew Sodom and Gomorrah? For the Lord rained from the Lord[Genesis 19:24]; was it not the true Lord from the true Lord? Have you any alternative to this Lord, and Lord? Or any other meaning for the terms, except that in Lord, and Lord, their Persons are distinguished? Bear in mind that Him Whom you have confessed as Alone true, you have also confessed as Alone the righteous Judge. Now mark that the Lord who rains from the Lord, and slays not the just with the unjust, and judges the whole earth, is ...

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 59, footnote 14 (Image)

Ambrose: Select Works and Letters

Dogmatic Treatises, Ethical Works, and Sermons. (HTML)

On the Duties of the Clergy. (HTML)

Book II. (HTML)

Chapter XXI. To defend the weak, or to help strangers, or to perform similar duties, greatly adds to one's worth, especially in the case of tried men. Whilst one gets great blame for love of money; wastefulness, also, in the case of priests is very much condemned. (HTML)

CCEL Footnote 532 (In-Text, Margin)

105. Lot also, his nephew,[Genesis 19:20] who was near to him not only in relationship but also in virtue, on account of his readiness to show hospitality, turned aside the punishment of Sodom from himself and his family.

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 60, footnote 5 (Image)

Ambrose: Select Works and Letters

Dogmatic Treatises, Ethical Works, and Sermons. (HTML)

On the Duties of the Clergy. (HTML)

Book II. (HTML)

Chapter XXI. To defend the weak, or to help strangers, or to perform similar duties, greatly adds to one's worth, especially in the case of tried men. Whilst one gets great blame for love of money; wastefulness, also, in the case of priests is very much condemned. (HTML)

CCEL Footnote 537 (In-Text, Margin)

... the duties of hospitality kindly feeling must be shown to all, but greater respect must be given to the upright. For “Whosoever receiveth a righteous man, in the name of a righteous man, shall receive a righteous man’s reward,” as the Lord has said. Such is the favour in which hospitality stands with God, that not even the draught of cold water shall fail of getting a reward. Thou seest that Abraham, in looking for guests, received God Himself to entertain. Thou seest that Lot received the angels.[Genesis 19:3] And how dost thou know that when thou receivest men, thou dost not receive Christ? Christ may be in the stranger that comes, for Christ is there in the person of the poor, as He Himself says: “I was in prison and thou camest to Me, I was naked and ...

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 150, footnote 5 (Image)

Ambrose: Select Works and Letters

Dogmatic Treatises, Ethical Works, and Sermons. (HTML)

On the Holy Spirit. (HTML)

Book III. (HTML)

Chapter XV. Though the Spirit be called Lord, three Lords are not thereby implied; inasmuch as two Lords are not implied by the fact that the Son in the same manner as the Father is called Lord in many passages of Scripture; for Lordship exists in the Godhead, and the Godhead in Lordship, and these coincide without division in the Three Persons. (HTML)

CCEL Footnote 1371 (In-Text, Margin)

105. Such, too, was the teaching of the Law: “Hear, O Israel, the Lord thy God is one Lord,” that is, unchangeable, always abiding in unity of power, always the same, and not altered by any accession or diminution. Therefore Moses called Him One, and yet also relates that the Lord rained down fire from the Lord.[Genesis 19:24] The Apostle, too, says: “The Lord grant unto him to find mercy of the Lord.” The Lord rains down from the Lord; the Lord grants mercy from the Lord. The Lord is neither divided when He rains from the Lord, nor is there a separation when He grants mercy from the Lord, but in each case the oneness of the Lordship is expressed.

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 204, footnote 17 (Image)

Ambrose: Select Works and Letters

Dogmatic Treatises, Ethical Works, and Sermons. (HTML)

Exposition of the Christian Faith. (HTML)

Book I. (HTML)

Chapter III. By evidence gathered from Scripture the unity of Father and Son is proved, and firstly, a passage, taken from the Book of Isaiah, is compared with others and expounded in such sort as to show that in the Son there is no diversity from the Father's nature, save only as regards the flesh; whence it follows that the Godhead of both Persons is One. This conclusion is confirmed by the authority of Baruch. (HTML)

CCEL Footnote 1715 (In-Text, Margin)

23. There is, therefore, God in God, but not two Gods; for it is written that there is one God, and there is Lord in Lord, but not two Lords, forasmuch as it is likewise written: “Serve not two lords.” And the Law saith: “Hear, O Israel! The Lord thy God is one God;” moreover, in the same Testament it is written: “The Lord rained from the Lord.”[Genesis 19:24] The Lord, it is said, sent rain “from the Lord.” So also you may read in Genesis: “And God said,—and God made,” and, lower down, “And God made man in the image of God;” yet it was not two gods, but one God, that made [man]. In the one place, then, as in the other, the unity of operation and of name is maintained. For ...

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 371, footnote 8 (Image)

Ambrose: Select Works and Letters

Dogmatic Treatises, Ethical Works, and Sermons. (HTML)

Concerning Virgins. (HTML)

Book I. (HTML)

Chapter IX. Other passages from the Song of Songs are considered with relation to the present subject, and St. Ambrose exhorting the virgin to seek for Christ, points out where He may be found. A description of His perfections follows, and a comparison is made between virgins and the angels. (HTML)

CCEL Footnote 3221 (In-Text, Margin)

... virgins because of chastity passed from the world into heaven. Blessed virgins, whom the delights of the flesh do not allure, nor the defilement of pleasures cast down. Sparing food and abstinence in drink train them in ignorance of vices, seeing they keep them from knowing the causes of vices. That which causes sin has often deceived even the just. In this way the people of God after they sat down to eat and drink denied God. In this way, too, Lot knew not, and so endured his daughters’ wickedness.[Genesis 19:32-33] So, too, the sons of Noah going backward covered their father’s nakedness, which he who was wanton saw, he who was modest blushed at and dutifully hid, fearful of offending if he too saw it. How great is the power of wine, so that wine made him ...

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 378, footnote 2 (Image)

Ambrose: Select Works and Letters

Dogmatic Treatises, Ethical Works, and Sermons. (HTML)

Concerning Virgins. (HTML)

Book II. (HTML)

Chapter IV. A virgin at Antioch, having refused to sacrifice to idols, was condemned to a house of ill-fame, whence she escaped unharmed, having changed clothes with a Christian soldier. Then when he was condemned for this, she returned and the two contended for the prize of martyrdom, which was at last given to each. (HTML)

CCEL Footnote 3244 (In-Text, Margin)

... make you a virgin. You will be clothed well, I shall be unclothed even better that the persecutor may recognize me. Take the garment which will conceal the woman, give me that which shall consecrate me a martyr. Put on the cloak which will hide the limbs of a virgin, but preserve her modesty. Take the cap which will cover your hair and conceal your countenance. They who have entered houses of ill-fame are wont to blush. When you have gone forth, take care not to look back, remembering Lot’s wife,[Genesis 19:26] who lost her very nature because she looked back at what was unchaste, though with chaste eyes. And be not afraid lest any part of the sacrifice fail. I will offer the victim to God for you, do you offer the soldier to Christ for me. You have served ...

Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 385, footnote 8 (Image)

Sulpitius Severus, Vincent of Lerins, John Cassian

The Works of John Cassian. (HTML)

The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)

Conference VIII. The Second Conference of Abbot Serenus. On Principalities. (HTML)

Chapter XXIII. The answer, that by the law of nature men were from the beginning liable to judgment and punishment. (HTML)

CCEL Footnote 1565 (In-Text, Margin)

... father,” so that they went backwards and covered the shame of their father? How was Abraham taught to abstain from the spoils of the enemy which were offered to him, that he might not receive any recompense for his toil, or to pay to the priest Melchizedec the tithes which are ordered by the law of Moses? How was it too that the same Abraham and Lot also humbly offered to passers by and strangers offices of kindness and the washing of their feet, while yet the Evangelic command had not shone forth?[Genesis 19] Whence did Job obtain such earnestness of faith, such purity of chastity, such knowledge of humility, gentleness, pity and kindness, as we now see shown not even by those who know the gospels by heart? Which of the saints do we read of as not having ...

Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 470, footnote 7 (Image)

Sulpitius Severus, Vincent of Lerins, John Cassian

The Works of John Cassian. (HTML)

The Conferences of John Cassian. Part II. Containing Conferences XI-XVII. (HTML)

Conference XVII. The Second Conference of Abbot Joseph. On Making Promises. (HTML)

Chapter XXV. The evidence of Scripture on changes of determination. (HTML)

CCEL Footnote 2055 (In-Text, Margin)

... burden and grief to his disciples: “But I call God to witness against my soul that it was to spare you that I came not as far as Corinth. For I determined this with myself that I would not come unto you in sorrow.” Though when the angels had refused to enter the house of Lot at Sodom, saying to him: “We will not enter but will remain in the street,” they were presently forced by his prayers to change their determination, as Scripture subjoins: “And Lot constrained them, and they turned in to him.”[Genesis 19:2-3] And certainly if they knew that they would turn in to him, they refused his request with a sham excuse: but if their excuse was a real one, then they are clearly shown to have changed their mind. And certainly we hold that the Holy Spirit inserted ...