Early Church Fathers Scripture Index : Texts
Exodus 3
There are 158 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 10, footnote 4 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Clement of Rome (HTML)
First Epistle to the Corinthians (HTML)
Chapter XVII.—The saints as examples of humility. (HTML)
CCEL Footnote 78 (In-Text, Margin)
... and one that kept himself from all evil.” But bringing an accusation against himself, he said, “No man is free from defilement, even if his life be but of one day.” Moses was called faithful in all God’s house; and through his instrumentality, God punished Egypt with plagues and tortures. Yet he, though thus greatly honoured, did not adopt lofty language, but said, when the divine oracle came to him out of the bush, “Who am I, that Thou sendest me? I am a man of a feeble voice and a slow tongue.”[Exodus 3:11] And again he said, “I am but as the smoke of a pot.”
Ante-Nicene Fathers, Volume 1, page 184, footnote 5 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Justin Martyr (HTML)
The First Apology (HTML)
Chapter LXIII.—How God appeared to Moses. (HTML)
CCEL Footnote 1901 (In-Text, Margin)
... Angel and Apostle; for He declares whatever we ought to know, and is sent forth to declare whatever is revealed; as our Lord Himself says, “He that heareth Me, heareth Him that sent Me.” From the writings of Moses also this will be manifest; for thus it is written in them, “And the Angel of God spake to Moses, in a flame of fire out of the bush, and said, I am that I am, the God of Abraham, the God of Isaac, the God of Jacob, the God of thy fathers; go down into Egypt, and bring forth My people.”[Exodus 3:6] And if you wish to learn what follows, you can do so from the same writings; for it is impossible to relate the whole here. But so much is written for the sake of proving that Jesus the Christ is the Son of God and His Apostle, being of old the ...
Ante-Nicene Fathers, Volume 1, page 184, footnote 9 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Justin Martyr (HTML)
The First Apology (HTML)
Chapter LXIII.—How God appeared to Moses. (HTML)
CCEL Footnote 1905 (In-Text, Margin)
... the likeness of an angel to Moses and to the other prophets; but now in the times of your reign, having, as we before said, become Man by a virgin, according to the counsel of the Father, for the salvation of those who believe on Him, He endured both to be set at nought and to suffer, that by dying and rising again He might conquer death. And that which was said out of the bush to Moses, “I am that I am, the God of Abraham, and the God of Isaac, and the God of Jacob, and the God of your fathers,”[Exodus 3:6] this signified that they, even though dead, are yet in existence, and are men belonging to Christ Himself. For they were the first of all men to busy themselves in the search after God; Abraham being the father of Isaac, and Isaac of Jacob, as Moses ...
Ante-Nicene Fathers, Volume 1, page 226, footnote 13 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Justin Martyr (HTML)
Dialogue with Trypho (HTML)
Chapter LIX.—God distinct from the Father conversed with Moses. (HTML)
CCEL Footnote 2163 (In-Text, Margin)
... listen cheerfully, patiently, and eagerly, I went on: “These words are in the book which bears the title of Exodus: ‘And after many days the king of Egypt died, and the children of Israel groaned by reason of the works;’ and so on until, ‘Go and gather the elders of Israel, and thou shalt say unto them, The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared to me, saying, I am surely beholding you, and the things which have befallen you in Egypt.’ ”[Exodus 3:16] In addition to these words, I went on: “Have you perceived, sirs, that this very God whom Moses speaks of as an Angel that talked to him in the flame of fire, declares to Moses that He is the God of Abraham, of Isaac, and of Jacob?”
Ante-Nicene Fathers, Volume 1, page 227, footnote 1 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Justin Martyr (HTML)
Dialogue with Trypho (HTML)
Chapter LX.—Opinions of the Jews with regard to Him who appeared in the bush. (HTML)
CCEL Footnote 2164 (In-Text, Margin)
... shall show that, in the vision of Moses, this same One alone who is called an Angel, and who is God, appeared to and communed with Moses. For the Scripture says thus: ‘The Angel of the Lord appeared to him in a flame of fire from the bush; and he sees that the bush burns with fire, but the bush was not consumed. And Moses said, I will turn aside and see this great sight, for the bush is not burnt. And when the Lord saw that he is turning aside to behold, the Lord called to him out of the bush.’[Exodus 3:2-4] In the same manner, therefore, in which the Scripture calls Him who appeared to Jacob in the dream an Angel, then [says] that the same Angel who appeared in the dream spoke to him, saying, ‘I am the God that appeared to thee when thou didst flee ...
Ante-Nicene Fathers, Volume 1, page 419, footnote 8 (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 3338 (In-Text, Margin)
2. Wherefore, as I have already stated, no other is named as God, or is called Lord, except Him who is God and Lord of all, who also said to Moses, “ I am that I am. And thus shalt thou say to the children of Israel: He who is, hath sent me unto you;”[Exodus 3:14] and His Son Jesus Christ our Lord, who makes those that believe in His name the sons of God. And again, when the Son speaks to Moses, He says, “I am come down to deliver this people.” For it is He who descended and ascended for the salvation of men. Therefore God has been declared through the Son, who is in the Father, and has the Father in Himself —He who ...
Ante-Nicene Fathers, Volume 1, page 419, footnote 9 (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 3339 (In-Text, Margin)
2. Wherefore, as I have already stated, no other is named as God, or is called Lord, except Him who is God and Lord of all, who also said to Moses, “ I am that I am. And thus shalt thou say to the children of Israel: He who is, hath sent me unto you;” and His Son Jesus Christ our Lord, who makes those that believe in His name the sons of God. And again, when the Son speaks to Moses, He says, “I am come down to deliver this people.”[Exodus 3:8] For it is He who descended and ascended for the salvation of men. Therefore God has been declared through the Son, who is in the Father, and has the Father in Himself —He who is, the Father bearing witness to the Son, and the Son announcing the Father.—As also Esaias ...
Ante-Nicene Fathers, Volume 1, page 467, footnote 1 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter V.—The author returns to his former argument, and shows that there was but one God announced by the law and prophets, whom Christ confesses as His Father, and who, through His word, one living God with Him, made Himself known to men in both covenants. (HTML)
CCEL Footnote 3847 (In-Text, Margin)
2. For our Lord and Master, in the answer which He gave to the Sadducees, who say that there is no resurrection, and who do therefore dishonour God, and lower the credit of the law, did both indicate a resurrection, and reveal God, saying to them, “Ye do err, not knowing the Scriptures, nor the power of God.” “For, touching the resurrection of the dead,” He says, “have ye not read that which was spoken by God, saying, I am the God of Abraham, the God of Isaac, and the God of Jacob?”[Exodus 3:6] And He added, “He is not the God of the dead, but of the living; for all live to Him.” By these arguments He unquestionably made it clear, that He who spake to Moses out of the bush, and declared Himself to be the God of the fathers, He is the God of the ...
Ante-Nicene Fathers, Volume 1, page 470, footnote 11 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter VII.—Recapitulation of the foregoing argument, showing that Abraham, through the revelation of the Word, knew the Father, and the coming of the Son of God. For this cause, he rejoiced to see the day of Christ, when the promises made to him should be fulfilled. The fruit of this rejoicing has flowed to posterity, viz., to those who are partakers in the faith of Abraham, but not to the Jews who reject the Word of God. (HTML)
CCEL Footnote 3878 (In-Text, Margin)
4. Therefore have the Jews departed from God, in not receiving His Word, but imagining that they could know the Father [apart] by Himself, without the Word, that is, without the Son; they being ignorant of that God who spake in human shape to Abraham, and again to Moses, saying, “I have surely seen the affliction of My people in Egypt, and I have come down to deliver them.”[Exodus 3:7-8] For the Son, who is the Word of God, arranged these things beforehand from the beginning, the Father being in no want of angels, in order that He might call the creation into being, and form man, for whom also the creation was made; nor, again, standing in need of any instrumentality for the framing of created ...
Ante-Nicene Fathers, Volume 1, page 473, footnote 9 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter X.—The Old Testament Scriptures, and those written by Moses in particular, do everywhere make mention of the Son of God, and foretell His advent and passion. From this fact it follows that they were inspired by one and the same God. (HTML)
CCEL Footnote 3919 (In-Text, Margin)
... believed Moses, ye would also have believed Me; for he wrote of Me;” [saying this,] no doubt, because the Son of God is implanted everywhere throughout his writings: at one time, indeed, speaking with Abraham, when about to eat with him; at another time with Noah, giving to him the dimensions [of the ark]; at another; inquiring after Adam; at another, bringing down judgment upon the Sodomites; and again, when He becomes visible, and directs Jacob on his journey, and speaks with Moses from the bush.[Exodus 3:4] And it would be endless to recount [the occasions] upon which the Son of God is shown forth by Moses. Of the day of His passion, too, he was not ignorant; but foretold Him, after a figurative manner, by the name given to the passover; and at that ...
Ante-Nicene Fathers, Volume 1, page 476, footnote 7 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter XII.—It clearly appears that there was but one author of both the old and the new law, from the fact that Christ condemned traditions and customs repugnant to the former, while He confirmed its most important precepts, and taught that He was Himself the end of the Mosaic law. (HTML)
CCEL Footnote 3944 (In-Text, Margin)
... righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God. For Christ is the end of the law for righteousness to every one that believeth.” And how is Christ the end of the law, if He be not also the final cause of it? For He who has brought in the end has Himself also wrought the beginning; and it is He who does Himself say to Moses, “I have surely seen the affliction of my people which is in Egypt, and I have come down to deliver them;”[Exodus 3:7-8] it being customary from the beginning with the Word of God to ascend and descend for the purpose of saving those who were in affliction.
Ante-Nicene Fathers, Volume 1, page 502, footnote 10 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter XXIX.—Refutation of the arguments of the Marcionites, who attempted to show that God was the author of sin, because He blinded Pharaoh and his servants. (HTML)
CCEL Footnote 4213 (In-Text, Margin)
... those who will not believe, since He foreknows all things, has given them over to unbelief, and turned away His face from men of this stamp, leaving them in the darkness which they have themselves chosen for themselves, what is there wonderful if He did also at that time give over to their unbelief, Pharaoh, who never would have believed, along with those who were with him? As the Word spake to Moses from the bush: “And I am sure that the king of Egypt will not let you go, unless by a mighty hand.”[Exodus 3:19] And for the reason that the Lord spake in parables, and brought blindness upon Israel, that seeing they might not see, since He knew the [spirit of] unbelief in them, for the same reason did He harden Pharaoh’s heart; in order that, while seeing ...
Ante-Nicene Fathers, Volume 1, page 502, footnote 11 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter XXX.—Refutation of another argument adduced by the Marcionites, that God directed the Hebrews to spoil the Egyptians. (HTML)
CCEL Footnote 4214 (In-Text, Margin)
1. Those, again, who cavil and find fault because the people did, by God’s command, upon the eve of their departure, take vessels of all kinds and raiment from the Egyptians,[Exodus 3:22] and so went away, from which [spoils], too, the tabernacle was constructed in the wilderness, prove themselves ignorant of the righteous dealings of God, and of His dispensations; as also the presbyter remarked: For if God had not accorded this in the typical exodus, no one could now be saved in our true exodus; that is, in the faith in which we have been established, and by which we have been brought forth ...
Ante-Nicene Fathers, Volume 2, page 217, footnote 14 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book I (HTML)
Chapter VI.—The Name Children Does Not Imply Instruction in Elementary Principles. (HTML)
... childhood which is in Christ is maturity, as compared with the law. Having reached this point, we must defend our childhood. And we have still to explain what is said by the apostle: “I have fed you with milk (as children in Christ), not with meat; for ye were not able, neither yet are ye now able.” For it does not appear to me that the expression is to be taken in a Jewish sense; for I shall oppose to it also that Scripture, “I will bring you into that good land which flows with milk and honey.”[Exodus 3:8] A very great difficulty arises in reference to the comparison of these Scriptures, when we consider. For if the infancy which is characterized by the milk is the beginning of faith in Christ, then it is disparaged as childish and imperfect. How is ...
Ante-Nicene Fathers, Volume 2, page 227, footnote 8 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book I (HTML)
Chapter VIII.—Against Those Who Think that What is Just is Not Good. (HTML)
... also may believe that Thou hast sent Me. And the glory which Thou hast given Me I have given them; that they may be one, as We are one: I in them, and Thou in Me, that they may be made perfect in one.” God is one, and beyond the one and above the Monad itself. Wherefore also the particle “Thou,” having a demonstrative emphasis, points out God, who alone truly is, “who was, and is, and is to come,” in which three divisions of time the one name (ὀ ὤν); “who is,”[Exodus 3:14] has its place. And that He who alone is God is also alone and truly righteous, our Lord in the Gospel itself shall testify, saying “Father, I will that they also whom Thou hast given Me be with Me where I am; that they may behold My glory, which ...
Ante-Nicene Fathers, Volume 2, page 228, footnote 12 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book I (HTML)
Chapter IX.—That It is the Prerogative of the Same Power to Be Beneficent and to Punish Justly. Also the Manner of the Instruction of the Logos. (HTML)
... committed adultery with stock and stone, and burnt incense to Baal.” For it is a very great proof of His love, that, though knowing well the shamelessness of the people that had kicked and bounded away, He notwithstanding exhorts them to repentance, and says by Ezekiel, “Son of man, thou dwellest in the midst of scorpions; nevertheless, speak to them, if peradventure they will hear.” Further, to Moses He says, “Go and tell Pharaoh to send My people forth; but I know that he will not send them forth.”[Exodus 3:18-19] For He shows both things: both His divinity in His foreknowledge of what would take place, and His love in affording an opportunity for repentance to the self-determination of the soul. He admonishes also by Esaias, in His care for the people, when ...
Ante-Nicene Fathers, Volume 2, page 338, footnote 2 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book I (HTML)
Chapter XXV.—Plato an Imitator of Moses in Framing Laws. (HTML)
... But to philosophize is best. For he who is wise will live concentrating all his energies on knowledge, directing his life by good deeds, despising the opposite, and following the pursuits which contribute to truth. And the law is not what is decided by law (for what is seen is not vision), nor every opinion (not certainly what is evil). But law is the opinion which is good, and what is good is that which is true, and what is true is that which finds “true being,” and attains to it. “He who is,”[Exodus 3:14] says Moses, “sent me.” In accordance with which, namely, good opinion, some have called law, right reason, which enjoins what is to be done and forbids what is not to be done.
Ante-Nicene Fathers, Volume 2, page 351, footnote 8 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book II (HTML)
Chapter V.—He Proves by Several Examples that the Greeks Drew from the Sacred Writers. (HTML)
Accordingly all those above-mentioned dogmas appear to have been transmitted from Moses the great to the Greeks. That all things belong to the wise man, is taught in these words: “And because God hath showed me mercy, I have all things.” And that he is beloved of God, God intimates when He says, “The God of Abraham, the God of Isaac, the God of Jacob.”[Exodus 3:16] For the first is found to have been expressly called “friend;” and the second is shown to have received a new name, signifying “he that sees God;” while Isaac, God in a figure selected for Himself as a consecrated sacrifice, to be a type to us of the economy of salvation.
Ante-Nicene Fathers, Volume 3, page 163, footnote 10 (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 1290 (In-Text, Margin)
... likewise the appellation Jesus. Learn the habitual character of your error. In the course of the appointing of a successor to Moses, Oshea the son of Nun is certainly transferred from his pristine name, and begins to be called Jesus. Certainly, you say. This we first assert to have been a figure of the future. For, because Jesus Christ was to introduce the second people (which is composed of us nations, lingering deserted in the world aforetime) into the land of promise, “flowing with milk and honey”[Exodus 3:8] (that is, into the possession of eternal life, than which nought is sweeter); and this had to come about, not through Moses (that is, not through the Law’s discipline), but through Joshua (that is, through the new law’s grace), after our ...
Ante-Nicene Fathers, Volume 3, page 313, footnote 3 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book II. Wherein Tertullian shows that the creator, or demiurge, whom Marcion calumniated, is the true and good God. (HTML)
The Marcionites Charged God with Having Instigated the Hebrews to Spoil the Egyptians. Defence of the Divine Dispensation in that Matter. (HTML)
... wicked design, even through these black clouds, and drag to light their tricks of dark calumny, laying to the Creator’s charge with especial emphasis the fraud and theft of gold and silver which the Hebrews were commanded by Him to practise against the Egyptians. Come, unhappy heretic, I cite even you as a witness; first look at the case of the two nations, and then you will form a judgment of the Author of the command. The Egyptians put in a claim on the Hebrews for these gold and silver vessels.[Exodus 3:22] The Hebrews assert a counter claim, alleging that by the bond of their respective fathers, attested by the written engagement of both parties, there were due to them the arrears of that laborious slavery of theirs, for the bricks they had so ...
Ante-Nicene Fathers, Volume 3, page 313, footnote 7 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book II. Wherein Tertullian shows that the creator, or demiurge, whom Marcion calumniated, is the true and good God. (HTML)
The Marcionites Charged God with Having Instigated the Hebrews to Spoil the Egyptians. Defence of the Divine Dispensation in that Matter. (HTML)
... alleging that by the bond of their respective fathers, attested by the written engagement of both parties, there were due to them the arrears of that laborious slavery of theirs, for the bricks they had so painfully made, and the cities and palaces which they had built. What shall be your verdict, you discoverer of the most good God? That the Hebrews must admit the fraud, or the Egyptians the compensation? For they maintain that thus has the question been settled by the advocates on both sides,[Exodus 3:22] of the Egyptians demanding their vessels, and the Hebrews claiming the requital of their labours. But for all they say, the Egyptians justly renounced their restitution-claim then and there; while the Hebrews to this day, in spite of the ...
Ante-Nicene Fathers, Volume 3, page 313, footnote 11 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book II. Wherein Tertullian shows that the creator, or demiurge, whom Marcion calumniated, is the true and good God. (HTML)
The Marcionites Charged God with Having Instigated the Hebrews to Spoil the Egyptians. Defence of the Divine Dispensation in that Matter. (HTML)
... this day, in spite of the Marcionites, re-assert their demand for even greater damages, insisting that, however large was their loan of the gold and silver, it would not be compensation enough, even if the labour of six hundred thousand men should be valued at only “a farthing” a day a piece. Which, however, were the more in number—those who claimed the vessel, or those who dwelt in the palaces and cities? Which, too, the greater—the grievance of the Egyptians against the Hebrews, or “the favour”[Exodus 3:21] which they displayed towards them? Were free men reduced to servile labour, in order that the Hebrews might simply proceed against the Egyptians by action at law for injuries; or in order that their officers might on their benches sit and exhibit ...
Ante-Nicene Fathers, Volume 3, page 324, footnote 8 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book III. Wherein Christ is shown to be the Son of God, Who created the world; to have been predicted by the prophets; to have taken human flesh like our own, by a real incarnation. (HTML)
Sundry Features of the Prophetic Style: Principles of Its Interpretation. (HTML)
... which as yet had not happened sounded as if it had been already accomplished. Another characteristic will be, that very many events are figuratively predicted by means of enigmas and allegories and parables, and that they must be understood in a sense different from the literal description. For we both read of “the mountains dropping down new wine,” but not as if one might expect “ must ” from the stones, or its decoction from the rocks; and also hear of “a land flowing with milk and honey,”[Exodus 3:8] but not as if you were to suppose that you would ever gather Samian cakes from the ground; nor does God, forsooth, offer His services as a water-bailiff or a farmer when He says, “I will open rivers in a land; I will plant in the wilderness the ...
Ante-Nicene Fathers, Volume 3, page 324, footnote 8 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book III. Wherein Christ is shown to be the Son of God, Who created the world; to have been predicted by the prophets; to have taken human flesh like our own, by a real incarnation. (HTML)
Sundry Features of the Prophetic Style: Principles of Its Interpretation. (HTML)
... which as yet had not happened sounded as if it had been already accomplished. Another characteristic will be, that very many events are figuratively predicted by means of enigmas and allegories and parables, and that they must be understood in a sense different from the literal description. For we both read of “the mountains dropping down new wine,” but not as if one might expect “ must ” from the stones, or its decoction from the rocks; and also hear of “a land flowing with milk and honey,”[Exodus 3:17] but not as if you were to suppose that you would ever gather Samian cakes from the ground; nor does God, forsooth, offer His services as a water-bailiff or a farmer when He says, “I will open rivers in a land; I will plant in the wilderness the ...
Ante-Nicene Fathers, Volume 3, page 457, footnote 19 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book V. Wherein Tertullian proves, with respect to St. Paul's epistles, what he had proved in the preceding book with respect to St. Luke's gospel. Far from being at variance, they were in perfect unison with the writings of the Old Testament, and therefore testified that the Creator was the only God, and that the Lord Jesus was his Christ. As in the preceding books, Tertullian supports his argument with profound reasoning, and many happy illustrations of Holy Scripture. (HTML)
The Epistle to the Romans. St. Paul Cannot Help Using Phrases Which Bespeak the Justice of God, Even When He is Eulogizing the Mercies of the Gospel. Marcion Particularly Hard in Mutilation of This Epistle. Yet Our Author Argues on Common Ground. The Judgment at Last Will Be in Accordance with the Gospel. The Justified by Faith Exhorted to Have Peace with God. The Administration of the Old and the New Dispensations in One and the Same Hand. (HTML)
... Him amongst whose attributes are found the judgment and the wrath of which I am speaking, and to whom of necessity must also appertain the media whereby these attributes are to be carried into effect, even the gospel and Christ. Hence his invective against the transgressors of the law, who teach that men should not steal, and yet practise theft themselves. (This invective he utters) in perfect homage to the law of God, not as if he meant to censure the Creator Himself with having commanded[Exodus 3:22] a fraud to be practised against the Egyptians to get their gold and silver at the very time when He was forbidding men to steal, —adopting such methods as they are apt (shamelessly) to charge upon Him in other particulars also. Are we then to ...
Ante-Nicene Fathers, Volume 3, page 633, footnote 4 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Scorpiace. (HTML)
Chapter I. (HTML)
CCEL Footnote 8219 (In-Text, Margin)
... offer, if faith is safe by what it has of its own? That it may be safe by what it has of its own also at other times, when it is subjected to scorpions of its own. These, too, have a troublesome littleness, and are of different sorts, and are armed in one manner, and are stirred up at a definite time, and that not another than one of burning heat. This among Christians is a season of persecution. When, therefore, faith is greatly agitated, and the Church burning, as represented by the bush,[Exodus 3:2] then the Gnostics break out, then the Valentinians creep forth, then all the opponents of martyrdom bubble up, being themselves also hot to strike, penetrate, kill. For, because they know that many are artless and also inexperienced, and weak ...
Ante-Nicene Fathers, Volume 3, page 634, footnote 7 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Scorpiace. (HTML)
Chapter I. (HTML)
CCEL Footnote 8226 (In-Text, Margin)
... hares being hemmed in from a distance; and heretics go about according to their wont. Therefore the state of the times has prompted me to prepare by my pen, in opposition to the little beasts which trouble our sect, our antidote against poison, that I may thereby effect cures. You who read will at the same time drink. Nor is the draught bitter. If the utterances of the Lord are sweeter than honey and the honeycombs, the juices are from that source. If the promise of God flows with milk and honey,[Exodus 3:17] the ingredients which go to make that draught have the smack of this. “But woe to them who turn sweet into bitter, and light into darkness.” For, in like manner, they also who oppose martyrdoms, representing salvation to be destruction, transmute ...
Ante-Nicene Fathers, Volume 3, page 682, footnote 6 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Prayer. (HTML)
The Second Clause. (HTML)
CCEL Footnote 8773 (In-Text, Margin)
The name of “God the Father” had been published to none. Even Moses, who had interrogated Him on that very point, had heard a different name.[Exodus 3:13-16] To us it has been revealed in the Son, for the Son is now the Father’s new name. “I am come,” saith He, “in the Father’s name;” and again, “Father, glorify Thy name;” and more openly, “I have manifested Thy name to men.” That name, therefore, we pray may “be hallowed.” Not that it is becoming for men to wish God well, as if there were any other by whom He may be wished well, or as if He would suffer ...
Ante-Nicene Fathers, Volume 4, page 105, footnote 1 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Fasting. (HTML)
Proceeding to the History of Israel, Tertullian Shows that Appetite Was as Conspicuous Among Their Sins as in Adam's Case. Therefore the Restraints of the Levitical Law Were Imposed. (HTML)
CCEL Footnote 1027 (In-Text, Margin)
... as curtailed food; certain things being prohibited as unclean, in order that man, by observing a perpetual abstinence in certain particulars, might at last the more easily tolerate absolute fasts. For the first People had withal reproduced the first man’s crime, being found more prone to their belly than to God, when, plucked out from the harshness of Egyptian servitude “by the mighty hand and sublime arm” of God, they were seen to be its lord, destined to the “land flowing with milk and honey;”[Exodus 3:8] but forthwith, stumbled at the surrounding spectacle of an incopious desert sighing after the lost enjoyments of Egyptian satiety, they murmured against Moses and Aaron: “Would that we had been smitten to the heart by the Lord, and perished in the ...
Ante-Nicene Fathers, Volume 4, page 253, footnote 9 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book I (HTML)
On the Holy Spirit. (HTML)
6. That the working of the Father and the Son operates both in saints and in sinners, is manifest from this, that all who are rational beings are partakers of the word, i.e., of reason, and by this means bear certain seeds, implanted within them, of wisdom and justice, which is Christ. Now, in Him who truly exists, and who said by Moses, “ I Am Who I Am,”[Exodus 3:14] all things, whatever they are, participate; which participation in God the Father is shared both by just men and sinners, by rational and irrational beings, and by all things universally which exist. The Apostle Paul also shows truly that all have a share in Christ, when he says, “Say not in thine heart, ...
Ante-Nicene Fathers, Volume 4, page 288, footnote 2 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book II (HTML)
On the Soul (Anima). (HTML)
... soul. But from the very signification of the name soul which the Greek word conveys, it has appeared to a few curious inquirers that a meaning of no small importance may be suggested. For in sacred language God is called a fire, as when Scripture says,” Our God is a consuming fire.” Respecting the substance of the angels also it speaks as follows: “Who maketh His angels spirits, and His ministers a burning fire;” and in another place, “The angel of the Lord appeared in a flame of fire in the bush.”[Exodus 3:2] We have, moreover, received a commandment to be “fervent in spirit;” by which expression undoubtedly the Word of God is shown to be hot and fiery. The prophet Jeremiah also hears from Him, who gave him his answers, “Behold, I have given My words ...
Ante-Nicene Fathers, Volume 4, page 623, footnote 3 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VII (HTML)
Chapter XXVIII (HTML)
... therefore supposes that what we say of a land which is much better and more excellent than this, has been borrowed from certain ancient writers whom he styles “divine,” and chiefly from Plato, who in his Phædon discourses on the pure land lying in a pure heaven. But he does not see that Moses, who is much older than the Greek literature, introduces God as promising to those who lived according to His law the holy land, which is “a good land and a large, a land flowing with milk and honey;”[Exodus 3:8] which promise is not to be understood to refer, as some suppose, to that part of the earth which we call Judea; for it, however good it may be, still forms part of the earth, which was originally cursed for the transgression of Adam. For these ...
Ante-Nicene Fathers, Volume 5, page 119, footnote 3 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book VIII. (HTML)
Docetic Notion of the Incarnation; Their Doctrines of Æons; Their Account of Creation; Their Notion of a Fiery God. (HTML)
... darkness he called night.” When all the infinite species, then, as I have said, of the third Æon were intercepted in this the lowest darkness, the figure also of the Æon himself, such as he has been described, was impressed (upon them) along with the rest (of his attributes). (Now this figure is) a life-giving fire, which is generated from light, from whence the Great Archon originated. And respecting this (Archon) Moses observes: “In the beginning God created the heavens and the earth.” Moses mentions[Exodus 3:2] this fiery God as having spoken from the bush, (batos,) that is, from the darkish air. For the whole of the atmosphere that underlies the darkness is (batos, i.e.,) a medium for the transmission of light. Now Moses has employed, says (the Docetic), ...
Ante-Nicene Fathers, Volume 5, page 223, footnote 10 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Dogmatical and Historical. (HTML)
Against the Heresy of One Noetus. (HTML)
2. Now they seek to exhibit the foundation for their dogma by citing the word in the law, “I am the God of your fathers: ye shall have no other gods beside me;”[Exodus 3:6] and again in another passage, “I am the first,” He saith, “and the last; and beside me there is none other.” Thus they say they prove that God is one. And then they answer in this manner: “If therefore I acknowledge Christ to be God, He is the Father Himself, if He is indeed God; and Christ suffered, being Himself God; and consequently the Father suffered, for He was the Father Himself.” But the case stands not ...
Ante-Nicene Fathers, Volume 5, page 317, footnote 4 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Epistles of Cyprian. (HTML)
To the People, Concerning Five Schismatic Presbyters of the Faction of Felicissimus. (HTML)
CCEL Footnote 2390 (In-Text, Margin)
... himself should seem to have afforded material for sedition, and to have embittered persecution anew. Hence, however, beloved brethren, I not only admonish but counsel you, not rashly to trust to mischievous words, nor to yield an easy consent to deceitful sayings, nor to take darkness for light, night for day, hunger for food, thirst for drink, poison for medicine, death for safety. Let not the age nor the authority deceive you of those who, answering to the ancient wickedness of the two elders;[Exodus 3:16] as they attempted to corrupt and violate the chaste Susannah, are thus also attempting, with their adulterous doctrines, to corrupt the chastity of the Church and violate the truth of the Gospel.
Ante-Nicene Fathers, Volume 5, page 524, footnote 1 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book II. (HTML)
... but the bush was not consumed. And Moses said, I will pass over and see this great sight, why the bush is not consumed. But when He saw that he drew near to see, the Lord God called him from the bush, saying, Moses, Moses. And he said, What is it? And He said, Draw not nigh hither, unless thou hast loosed thy shoe from off thy feet; for the place on which thou standest is holy ground. And He said unto him, I am the God of thy father, the God of Abraham, and the God of Isaac, and the God of Jacob.”[Exodus 3:2-6] This was also made plain in the Gospel according to John: “And John answered them, I indeed baptize with water, but there standeth One in the midst of you whom ye know not: He it is of whom I said, The man that cometh after me is made before me, the ...
Ante-Nicene Fathers, Volume 5, page 555, footnote 8 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book III. (HTML)
... “And suddenly there was made a sound from heaven, as if a vehement blast were borne along, and it filled the whole of that place in which they were sitting. And there appeared to them cloven tongues as if of fire, which also settled upon each of them; and they were all filled with the Holy Ghost.” Also in the sacrifices, whatsoever God accounted accepted, fire descended from heaven, which consumed what was sacrificed. In Exodus: “The angel of the Lord appeared in a flame of fire from the bush.”[Exodus 3:2]
Ante-Nicene Fathers, Volume 5, page 614, footnote 9 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Novatian. (HTML)
A Treatise of Novatian Concerning the Trinity. (HTML)
Moreover, He is Good, Always the Same, Immutable, One and Only, Infinite; And His Own Name Can Never Be Declared, and He is Incorruptible and Immortal. (HTML)
CCEL Footnote 5038 (In-Text, Margin)
... what He is, He always is; and who He is, He is always Himself; and what character He has, He always has. For increasing argues beginning, as well as losses prove death and perishing. And therefore He says, “I am God, I change not;” in that, what is not born cannot suffer change, holding His condition always. For whatever it be in Him which constitutes Divinity, must necessarily exist always, maintaining itself by its own powers, so that He should always be God. And thus He says, “I am that I am.”[Exodus 3:14] For what He is has this name, because it always maintains the same quality of Himself. For change takes away the force of that name “That I Am;” for whatever, at any time, is changed, is shown to be mortal in that very particular which is changed. ...
Ante-Nicene Fathers, Volume 5, page 617, footnote 2 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Novatian. (HTML)
A Treatise of Novatian Concerning the Trinity. (HTML)
Moreover, that When God is Called a Spirit, Brightness, and Light, God is Not Sufficiently Expressed by Those Appellations. (HTML)
CCEL Footnote 5052 (In-Text, Margin)
... and nature of man have failed! Finally, if you receive the Spirit as the substance of God, you will make God a creature. For every spirit is a creature. And therefore, then, God will be made. In which manner also, if, according to Moses, you should receive God to be fire, in saying that He is a creature, you will have declared what is ordained, you will not have taught who is its ordainer. But these things are rather used as figures than as being so in fact. For as, in the Old Testament,[Exodus 3:2] God is for this reason called Fire, that fear may be struck into the hearts of a sinful people, by suggesting to them a Judge; so in the New Testament He is announced as Spirit, that, as the Renewer and Creator of those who are dead in their ...
Ante-Nicene Fathers, Volume 5, page 629, footnote 9 (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 5163 (In-Text, Margin)
... forth. For if John himself says, that He Himself who sets forth the bosom of the Father, as the Word, became flesh in order to declare the bosom of the Father, assuredly Christ is not only man, but angel also; and not only angel, but He is shown by the Scriptures to be God also. And this is believed to be the case by us; so that, if we will not consent to apprehend that it was Christ who then spoke to Hagar, we must either make an angel God, or we must reckon God the Father Almighty among the angels.[Exodus 3]
Ante-Nicene Fathers, Volume 6, page 335, footnote 5 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
The Banquet of the Ten Virgins; or Concerning Chastity. (HTML)
Thekla. (HTML)
The Lot and Inheritance of Virginity. (HTML)
... temperance, and other flowers and plants of wisdom, equally splendid, of which we here behold only the shadows and apparitions, as in dreams, and think that they consist of the actions of men, because there is no clear image of them here, but only dim copies, which themselves we see often when making dark copies of them. For never has any one seen with his eyes the greatness or the form or the beauty of righteousness itself, or of understanding, or of peace; but there, in Him whose name is I AM,[Exodus 3:14] they are seen perfect and clear, as they are. For there is a tree of temperance itself, and of love, and of understanding, as there are plants of the fruits which grow here—as of grapes, the pomegranate, and of apples; and so, too, the fruits of ...
Ante-Nicene Fathers, Volume 6, page 387, footnote 2 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
Oration Concerning Simeon and Anna On the Day that They Met in the Temple. (HTML)
CCEL Footnote 3033 (In-Text, Margin)
VI. Hence the aged Simeon, putting off the weakness of the flesh, and putting on the strength of hope, in the face of the law hastened to receive the Minister of the law, the Teacher with authority, the God of Abraham, the Protector of Isaac, the Holy One of Israel, the Instructor of Moses; Him, I say, who promised to show him His divine incarnation, as it were His hinder parts;[Exodus 3:23] Him who, in the midst of poverty, was rich; Him who in infancy was before the ages; Him who, though seen, was invisible; Him who in comprehension was incomprehensible; Him who, though in littleness, yet surpassed all magnitude—at one and the same time in the temple and in the highest heavens—on a royal ...
Ante-Nicene Fathers, Volume 6, page 388, footnote 1 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
Oration Concerning Simeon and Anna On the Day that They Met in the Temple. (HTML)
CCEL Footnote 3044 (In-Text, Margin)
... unsullied mirror of the flesh. Fear not His gentleness, nor let His clemency terrify thee, O thou of men most blessed. Be not afraid of His lenity, nor shrink from His kindness, O thou of men most modest. Join thyself to Him with alacrity, and delay not to obey Him. That which is spoken to thee, and held out to thee, savours not of over-boldness. Be not then reluctant, O thou of men the most decorous. The flame of the grace of my Lord does not consume, but illuminates thee, O thou of men most just.[Exodus 3:2] Let the bush which set forth me in type, with respect to the verity of that fire which yet had no subsistence, teach thee this, O thou who art in the law the best instructed. Let that furnace which was as it were a breeze distilling dew persuade ...
Ante-Nicene Fathers, Volume 6, page 389, footnote 9 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
Oration Concerning Simeon and Anna On the Day that They Met in the Temple. (HTML)
CCEL Footnote 3060 (In-Text, Margin)
... things, both visible and invisible, shinest forth as the most honourable. Blessed is the root of Jesse, and thrice blessed is the house of David, in which thou hast sprung up. God is in the midst of thee, and thou shalt not be moved, for the Most High hath made holy the place of His tabernacle. For in thee the covenants and oaths made of God unto the fathers have received a most glorious fulfilment, since by thee the Lord hath appeared, the God of hosts with us. That bush which could not be touched,[Exodus 3:2] which beforehand shadowed forth thy figure endowed with divine majesty, bare God without being consumed, who manifested Himself to the prophet just so far as He willed to be seen. Then, again, that hard and rugged rock, which imaged forth the grace ...
Ante-Nicene Fathers, Volume 7, page 118, footnote 13 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Lactantius (HTML)
The Divine Institutes (HTML)
Book IV. Of True Wisdom and Religion (HTML)
Chap. XVII.—Of the superstitions of the Jews, and their hatred against Jesus (HTML)
... regard Him as impious, because He destroyed the obligation of the law of God, though He did this not by His own judgment, but according to the will of God, and after the predictions of the prophets. For Micah announced that He would give a new law, in these terms: “The law shall go forth of Zion, and the word of the Lord from Jerusalem. And He shall judge among many people, and rebuke strong nations.” For the former law, which was given by Moses, was not given on Mount Zion, but on Mount Horeb;[Exodus 3] and the Sibyl shows that it would come to pass that this law would be destroyed by the Son of God:—
Ante-Nicene Fathers, Volume 7, page 448, footnote 10 (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 3138 (In-Text, Margin)
... 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.” 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;[Exodus 3:2] concerning Him did he speak in Deuteronomy: “A Prophet will the Lord your God raise up unto you out of your brethren, like unto me; Him shall ye hear in all things, whatsoever He shall say unto you. And it shall be, that every soul that will not ...
Ante-Nicene Fathers, Volume 7, page 463, footnote 21 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book VI (HTML)
Sec. VI.—Conclusion of the Work (HTML)
CCEL Footnote 3336 (In-Text, Margin)
... Lord hath done thee good.” And elsewhere: “The memory of the just is with encomiums.” And, “The souls of the righteous are in the hands of God.” For those that have believed in God, although they are asleep, are not dead. For our Saviour says to the Sadducees: “But concerning the resurrection of the dead, have ye not read that which is written, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God, therefore, is not the God of the dead, but of the living; for all live to Him.”[Exodus 3:6] Wherefore, of those that live with God, even their very relics are not without honour. For even Elisha the prophet, after he was fallen asleep, raised up a dead man who was slain by the pirates of Syria. For his body touched the bones of Elisha, and ...
Ante-Nicene Fathers, Volume 7, page 472, 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. II.—On the Formation of the Character of Believers, and on Giving of Thanks to God (HTML)
CCEL Footnote 3483 (In-Text, Margin)
... to be like him in his mode of life, Thou wast then called his God, saying: “I will be a God to thee, and to thy seed after thee.” And when our father Jacob was sent into Mesopotamia, Thou showedst him Christ, and by him speakest, saying: “Behold, I am with thee, and I will increase thee, and multiply thee exceedingly.” And so spakest Thou to Moses, Thy faithful and holy servant, at the vision of the bush: “I am He that is; this is my name for ever, and my memorial for generations of generations.”[Exodus 3:14-15] O Thou great protector of the posterity of Abraham, Thou art blessed for ever.
Ante-Nicene Fathers, Volume 7, page 474, footnote 11 (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. II.—On the Formation of the Character of Believers, and on Giving of Thanks to God (HTML)
CCEL Footnote 3503 (In-Text, Margin)
... do Thou now, O Lord God, accept the prayers which proceed from the lips of Thy people which are of the Gentiles, which call upon Thee in truth, as Thou didst accept of the gifts of the righteous in their generations. In the first place Thou did respect the sacrifice of Abel, and accept it as Thou didst accept of the sacrifice of Noah when he went out of the ark; of Abraham, when he went out of the land of the Chaldeans; of Isaac at the Well of the Oath; of Jacob in Bethel; of Moses in the desert;[Exodus 3] of Aaron between the dead and the living; of Joshua the son of Nun in Gilgal; of Gideon at the rock, and the fleeces, before his sin; of Manoah and his wife in the field; of Samson in his thirst before the transgression; of Jephtha in the war ...
Ante-Nicene Fathers, Volume 8, page 86, footnote 5 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Pseudo-Clementine Literature. (HTML)
The Recognitions of Clement. (HTML)
Book I. (HTML)
The Israelites in Egypt. (HTML)
... Righteous One that he might merit to have offspring by Sarah, who was his lawful wife, though she was barren. She obtained a son. whom he named Isaac, from whom came Jacob, and from him the twelve patriarchs, and from these twelve seventy-two. These, when famine befell came into Egypt with all their family; and in the course of four hundred years, being multiplied by the blessing and promise of God, they were afflicted by the Egyptians. And when they were afflicted the true Prophet appeared to Moses,[Exodus 3] and struck the Egyptians with ten plagues, when they refused to let the Hebrew people depart from them, and return to their native land; and he brought the people of God out of Egypt. But those of the Egyptians who survived the plagues, being ...
Ante-Nicene Fathers, Volume 9, page 234, footnote 13 (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)
The Saints as Examples of Humility. (HTML)
CCEL Footnote 4085 (In-Text, Margin)
... and one that kept himself from all evil.” But bringing an accusation against himself, he said, “No man is free from defilement, even if his life be but of one day.” Moses was called faithful in all God’s house; and through his instrumentality, God punished Egypt with plagues and tortures. Yet he, though thus greatly honoured, did not adopt lofty language, but said, when the divine oracle came to him out of the bush, “Who am I, that Thou sendest me? I am a man of a feeble voice and a slow tongue.”[Exodus 3:11] And again he said, “I am but as the smoke of a pot.”
Ante-Nicene Fathers, Volume 9, page 315, footnote 6 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book I. (HTML)
Christ as the First and the Last; He is Also What Lies Between These. (HTML)
... in a diviner way than Paul, all things to all, that He might either gain all or perfect them; it is clear that to men He became a man, and to the angels an angel. As for His becoming man no believer has any doubt, but as to His becoming an angel, we shall find reason for believing it was so, if we observe carefully the appearances and the words of the angels, in some of which the powers of the angels seem to belong to Him. In several passages angels speak in such a way as to suggest this, as when[Exodus 3:2] “the angel of the Lord appeared in a flame of fire. And he said, I am the God of Abraham and of Isaac and of Jacob.” But Isaiah also says: “His name is called Angel of Great Counsel.” The Saviour, then, is the first and the last, not that He is not ...
Ante-Nicene Fathers, Volume 9, page 315, footnote 6 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book I. (HTML)
Christ as the First and the Last; He is Also What Lies Between These. (HTML)
... in a diviner way than Paul, all things to all, that He might either gain all or perfect them; it is clear that to men He became a man, and to the angels an angel. As for His becoming man no believer has any doubt, but as to His becoming an angel, we shall find reason for believing it was so, if we observe carefully the appearances and the words of the angels, in some of which the powers of the angels seem to belong to Him. In several passages angels speak in such a way as to suggest this, as when[Exodus 3:6] “the angel of the Lord appeared in a flame of fire. And he said, I am the God of Abraham and of Isaac and of Jacob.” But Isaiah also says: “His name is called Angel of Great Counsel.” The Saviour, then, is the first and the last, not that He is not ...
Ante-Nicene Fathers, Volume 9, page 330, footnote 4 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book II. (HTML)
Of Things Not Made Through the Logos. (HTML)
... which are not, not among those which have no existence whatever, but rather among things which are evil. To him the Not-being is evil; “God,” he says, “called the things that are not as things that are.” And Mardochæus, too, in the Esther of the Septuagint, calls the enemies of Israel “those that are not,” saying, “Deliver not Thy sceptre, O Lord, to those that are not.” We may also notice how evil men, on account of their wickedness, are said not to be, from the name ascribed to God in Exodus:[Exodus 3:14-15] “For the Lord said to Moses, I am, that is My name.” The good God says this with respect of us also who pray that we may be part of His congregation. The Saviour praises him, saying, “None is good but one, God the Father.” The good, then, is the ...
Ante-Nicene Fathers, Volume 9, page 360, footnote 8 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book VI. (HTML)
Of the Way of the Lord, How It is Narrow, and How Jesus is the Way. (HTML)
... from the good treasure of his heart, brings forth good things, and who is a good and faithful servant. This way is narrow, indeed, for the many cannot bear to walk in it and are lovers of their flesh; but it is also hard-pressed by those who use violence to walk in it, for it is not called afflicting, but afflicted. For that way which is a living way, and feels the qualities of those who tread it, is pressed and afflicted, when he travels on it who has not taken off his shoes from off his feet,[Exodus 3:5] nor truly realized that the place on which he stands. or indeed treads, is holy ground. And it will lead to Him who is the life, and who says, “I am the life.” For the Saviour, in whom all virtues are combined, has many aspects. To him who, though ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 109, footnote 3 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He recalls the beginning of his youth, i.e. the thirty-first year of his age, in which very grave errors as to the nature of God and the origin of evil being distinguished, and the Sacred Books more accurately known, he at length arrives at a clear knowledge of God, not yet rightly apprehending Jesus Christ. (HTML)
He Compares the Doctrine of the Platonists Concerning the Λόγος With the Much More Excellent Doctrine of Christianity. (HTML)
CCEL Footnote 525 (In-Text, Margin)
... Egypt, and prostrating Thy image—their own soul—before the image “of an ox that eateth grass.” These things found I there; but I fed not on them. For it pleased Thee, O Lord, to take away the reproach of diminution from Jacob, that the elder should serve the younger; and Thou hast called the Gentiles into Thine inheritance. And I had come unto Thee from among the Gentiles, and I strained after that gold which Thou willedst Thy people to take from Egypt, seeing that wheresoever it was it was Thine.[Exodus 3:21-22] And to the Athenians Thou saidst by Thy apostle, that in Thee “we live, and move, and have our being;” as one of their own poets has said. And verily these books came from thence. But I set not my mind on the idols of Egypt, whom they ministered to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 109, footnote 10 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He recalls the beginning of his youth, i.e. the thirty-first year of his age, in which very grave errors as to the nature of God and the origin of evil being distinguished, and the Sacred Books more accurately known, he at length arrives at a clear knowledge of God, not yet rightly apprehending Jesus Christ. (HTML)
Divine Things are the More Clearly Manifested to Him Who Withdraws into the Recesses of His Heart. (HTML)
CCEL Footnote 532 (In-Text, Margin)
... dissimilarity, as if I heard this voice of Thine from on high: “I am the food of strong men; grow, and thou shalt feed upon me; nor shall thou convert me, like the food of thy flesh, into thee, but thou shall be converted into me.” And I learned that Thou for iniquity dost correct man, and Thou dost make my soul to consume away like a spider. And I said, “Is Truth, therefore, nothing because it is neither diffused through space, finite, nor infinite?” And Thou criedst to me from afar, “Yea, verily, ‘ ’”[Exodus 3:14] And I heard this, as things are heard in the heart, nor was there room for doubt; and I should more readily doubt that I live than that Truth is not, which is “clearly seen, being understood by the things that are made.”
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 152, footnote 3 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Some account of the Socratic and Platonic philosophy, and a refutation of the doctrine of Apuleius that the demons should be worshipped as mediators between gods and men. (HTML)
How Plato Has Been Able to Approach So Nearly to Christian Knowledge. (HTML)
CCEL Footnote 310 (In-Text, Margin)
... connection, and that which most of all inclines me almost to assent to the opinion that Plato was not ignorant of those writings, is the answer which was given to the question elicited from the holy Moses when the words of God were conveyed to him by the angel; for, when he asked what was the name of that God who was commanding him to go and deliver the Hebrew people out of Egypt, this answer was given: “I am who am; and thou shalt say to the children of Israel, He who is sent me unto you;”[Exodus 3:14] as though compared with Him that truly is, because He is unchangeable, those things which have been created mutable are not,—a truth which Plato zealously held, and most diligently commended. And I know not whether this sentiment is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 227, footnote 2 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the creation of angels and men, and of the origin of evil. (HTML)
That There is No Entity Contrary to the Divine, Because Nonentity Seems to Be that Which is Wholly Opposite to Him Who Supremely and Always is. (HTML)
CCEL Footnote 527 (In-Text, Margin)
This may be enough to prevent any one from supposing, when we speak of the apostate angels, that they could have another nature, derived, as it were, from some different origin, and not from God. From the great impiety of this error we shall disentangle ourselves the more readily and easily, the more distinctly we understand that which God spoke by the angel when He sent Moses to the children of Israel: “I am that I am.”[Exodus 3:14] For since God is the supreme existence, that is to say, supremely is, and is therefore unchangeable, the things that He made He empowered to be, but not to be supremely like Himself. To some He communicated a more ample, to others a more limited existence, and thus arranged the natures ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 531, footnote 6 (Image)
Augustine: The City of God, Christian Doctrine
On Christian Doctrine (HTML)
Containing a General View of the Subjects Treated in Holy Scripture (HTML)
In What Way God Uses Man. (HTML)
CCEL Footnote 1744 (In-Text, Margin)
... goodness of God. God, however, in His use of us, has reference to His own goodness. For it is because He is good we exist; and so far as we truly exist we are good. And, further, because He is also just, we cannot with impunity be evil; and so far as we are evil, so far is our existence less complete. Now He is the first and supreme existence, who is altogether unchangeable, and who could say in the fullest sense of the words, “I AM I AM,” and “Thou shalt say to them, I AM hath sent me unto you;”[Exodus 3:14] so that all other things that exist, both owe their existence entirely to Him, and are good only so far as He has given it to them to be so. That use, then, which God is said to make of us has no reference to His own advantage, but to ours only; ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 554, footnote 1 (Image)
Augustine: The City of God, Christian Doctrine
On Christian Doctrine (HTML)
Book II (HTML)
Whatever Has Been Rightly Said by the Heathen, We Must Appropriate to Our Uses. (HTML)
CCEL Footnote 1823 (In-Text, Margin)
... unlawful possession of it. For, as the Egyptians had not only the idols and heavy burdens which the people of Israel hated and fled from, but also vessels and ornaments of gold and silver, and garments, which the same people when going out of Egypt appropriated to themselves, designing them for a better use, not doing this on their own authority, but by the command of God, the Egyptians themselves, in their ignorance, providing them with things which they themselves were not making a good use of;[Exodus 3:21-22] in the same way all branches of heathen learning have not only false and superstitious fancies and heavy burdens of unnecessary toil, which every one of us, when going out under the leadership of Christ from the fellowship of the heathen, ought to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 18, footnote 5 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The unity and equality of the Trinity are demonstrated out of the Scriptures; and the true interpretation is given of those texts which are wrongly alleged against the equality of the Son. (HTML)
This Work is Written Against Those Who Sophistically Assail the Faith of the Trinity, Through Misuse of Reason. They Who Dispute Concerning God Err from a Threefold Cause. Holy Scripture, Removing What is False, Leads Us on by Degrees to Things Divine. What True Immortality is. We are Nourished by Faith, that We May Be Enabled to Apprehend Things Divine. (HTML)
... wont to frame, as it were, allurements for children from the things which are found in the creature; whereby, according to their measure, and as it were by steps, the affections of the weak may be moved to seek those things that are above, and to leave those things that are below. But the same Scripture rarely employs those things which are spoken properly of God, and are not found in any creature; as, for instance, that which was said to Moses, “I am that I am;” and, “I Am hath sent me to you.”[Exodus 3:14] For since both body and soul also are said in some sense to be, Holy Scripture certainly would not so express itself unless it meant to be understood in some special sense of the term. So, too, that which the Apostle says, “Who only hath ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 26, footnote 6 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The unity and equality of the Trinity are demonstrated out of the Scriptures; and the true interpretation is given of those texts which are wrongly alleged against the equality of the Son. (HTML)
The Texts of Scripture Explained Respecting the Subjection of the Son to the Father, Which Have Been Misunderstood. Christ Will Not So Give Up the Kingdom to the Father, as to Take It Away from Himself. The Beholding Him is the Promised End of All Actions. The Holy Spirit is Sufficient to Our Blessedness Equally with the Father. (HTML)
17. For this contemplation is held forth to us as the end of all actions, and the everlasting fullness of joy. For “we are the sons of God; and it doth not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him; for we shall see Him as He is.” For that which He said to His servant Moses, “I am that I am; thus shalt thou say to the children of Israel, I Am hath sent me to you;”[Exodus 3:14] this it is which we shall contemplate when we shall live in eternity. For so it is said, “And this is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom Thou hast sent.” This shall be when the Lord shall have come, and “shall have brought to light the hidden ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 43, footnote 3 (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 Creature is Not So Taken by the Holy Spirit as Flesh is by the Word. (HTML)
... called by the name of Christ, whom it signified; like the stone placed under Jacob’s head, and also anointed, which he took in order to signify the Lord; or as Isaac was Christ, when he carried the wood for the sacrifice of himself. A particular significative action was added to those already existing things; they did not, as that dove and fire, suddenly come into being in order simply so to signify. The dove and the fire, indeed, seem to me more like that flame which appeared to Moses in the bush,[Exodus 3:2] or that pillar which the people followed in the wilderness, or the thunders and lightnings which came when the Law was given in the mount. For the corporeal form of these things came into being for the very purpose, that it might signify something, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 48, footnote 3 (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 in the Bush. (HTML)
... mountain of God, even to Horeb. And the Angel of the Lord appeared unto him in a flame of fire, out of the midst of a bush; and he looked, and, behold, the bush burned with fire, and the bush was not consumed. And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt. And when the Lord saw that he turned aside to see, God called unto him out of the midst of the bush, and said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob.”[Exodus 3:1-6] He is here also first called the Angel of the Lord, and then God. Was an angel, then, the God of Abraham, and the God of Isaac, and the God of Jacob? Therefore He may be rightly understood to be the Saviour Himself, of whom the apostle says, “Whose ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 49, 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)
Of the Appearance in the Pillar of Cloud and of Fire. (HTML)
24. Also in the going forth of the children of Israel from Egypt it is written, “And the Lord went before them, by day in a pillar of cloud to lead them the way, and by night in a pillar of fire. He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people.”[Exodus 3:21-22] Who here, too, would doubt that God appeared to the eyes of mortal men by the corporeal creature made subject to Him, and not by His own substance? But it is not similarly apparent whether the Father, or the Son, or the Holy Spirit, or the Trinity itself, the one God. Nor is this distinguished there either, in my judgment, where it is written, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 64, footnote 1 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The appearances of God to the Old Testament saints are discussed. (HTML)
In How Many Ways the Creature is to Be Taken by Way of Sign. The Eucharist. (HTML)
... they may well meet with reverence as being holy things, but they cannot cause wonder as being miracles. And therefore those things which are done by angels are the more wonderful to us, in that they are more difficult and more known; but they are known and easy to them as being their own actions. An angel speaks in the person of God to man, saying, “I am the God of Abraham, and the God of Isaac, and the God of Jacob;” the Scripture having said just before, “The angel of the Lord appeared to him.”[Exodus 3:2] And a man also speaks in the person of God, saying, “Hear, O my people, and I will testify unto thee, O Israel: I am the Lord thy God.” A rod was taken to serve as a sign, and was changed into a serpent by angelical power; but although that power is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 64, footnote 1 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The appearances of God to the Old Testament saints are discussed. (HTML)
In How Many Ways the Creature is to Be Taken by Way of Sign. The Eucharist. (HTML)
... they may well meet with reverence as being holy things, but they cannot cause wonder as being miracles. And therefore those things which are done by angels are the more wonderful to us, in that they are more difficult and more known; but they are known and easy to them as being their own actions. An angel speaks in the person of God to man, saying, “I am the God of Abraham, and the God of Isaac, and the God of Jacob;” the Scripture having said just before, “The angel of the Lord appeared to him.”[Exodus 3:6] And a man also speaks in the person of God, saying, “Hear, O my people, and I will testify unto thee, O Israel: I am the Lord thy God.” A rod was taken to serve as a sign, and was changed into a serpent by angelical power; but although that power is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 88, footnote 2 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
He proceeds to refute those arguments which the heretics put forward, not out of the Scriptures, but from their own conceptions. And first he refutes the objection, that to beget and to be begotten, or that to be begotten and not-begotten, being different, are therefore different substances, and shows that these things are spoken of God relatively, and not according to substance. (HTML)
God the Only Unchangeable Essence. (HTML)
3. He is, however, without doubt, a substance, or, if it be better so to call it, an essence, which the Greeks call οὐσία. For as wisdom is so called from the being wise, and knowledge from knowing; so from being comes that which we call essence. And who is there that is, more than He who said to His servant Moses, “I am that I am;” and, “Thus shall thou say unto the children of Israel, He who is hath sent me unto you?”[Exodus 3:14] But other things that are called essences or substances admit of accidents, whereby a change, whether great or small, is produced in them. But there can be no accident of this kind in respect to God; and therefore He who is God is the only unchangeable substance or ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 111, footnote 2 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
He resolves the question he had deferred, and teaches us that the Father, the Son, and the Holy Spirit is one power and one wisdom, no otherwise than one God and one essence. And he then inquires how it is that, in speaking of God, the Latins say, One essence, three persons; but the Greeks, One essence, three substances or hypostases. (HTML)
In God, Substance is Spoken Improperly, Essence Properly. (HTML)
... in Him as in a subject. And hence it is clear that God is improperly called substance, in order that He may be understood to be, by the more usual name essence, which He is truly and properly called; so that perhaps it is right that God alone should be called essence. For He is truly alone, because He is unchangeable; and declared this to be His own name to His servant Moses, when He says, “I am that I am;” and, “Thus shalt thou say unto the children of Israel: He who is hath sent me unto you.”[Exodus 3:14] However, whether He be called essence, which He is properly called, or substance, which He is called improperly, He is called both in respect to Himself, not relatively to anything; whence to God to be is the same thing as to subsist; and so the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 324, footnote 15 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
A Treatise on Faith and the Creed. (HTML)
Of the Son of God as Neither Made by the Father Nor Less Than the Father, and of His Incarnation. (HTML)
CCEL Footnote 1559 (In-Text, Margin)
... And it is my opinion that this is the very consideration to which was due the circumstance that He introduced to the apprehension of His servant Moses the kind of name [which He then adopted]. For when he asked of Him by whom he should say that he was sent, in the event of the people to whom he was being sent despising him, he received his answer when He spake in this wise: “.” Thereafter, too, He added this: “Thus shalt thou say unto the children of Israel, (Qui est) has sent me unto you.”[Exodus 3:14]
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 196, footnote 4 (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 denies that the prophets predicted Christ. Augustin proves such prediction from the New Testament, and expounds at length the principal types of Christ in the Old Testament. (HTML)
CCEL Footnote 468 (In-Text, Margin)
41. Besides this wonderful agreement between the types and the things typified, the adversary may be convinced by plain prophetic intimations, such as this: "In thy seed shall all nations be blessed." This was said to Abraham, and again to Isaac, and again to Jacob. Hence the significance of the words "I am the God of Abraham, and Isaac, and Jacob."[Exodus 3:6] God fulfills His promise to their seed in blessing all nations. With a like significance, Abraham himself, when he made his servant swear, told him to put his hand under his thigh; for he knew that thence would come the flesh of Christ, in whom we have now, not the promise of blessing to all nations, but the promise ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 299, footnote 2 (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 903 (In-Text, Margin)
71. Then, as for Faustus’ objection to the spoiling of the Egyptians, he knows not what he says. In this Moses not only did not sin, but it would have been sin not to do it. It was by the command of God,[Exodus 3:21-22] who, from His knowledge both of the actions and of the hearts of men, can decide on what every one should be made to suffer, and through whose agency. The people at that time were still carnal, and engrossed with earthly affections; while the Egyptians were in open rebellion against God, for they used the gold, God’s creature, in the service of idols, to the dishonor of the Creator, and they ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 355, footnote 1 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Concerning the Nature of Good, Against the Manichæans. (HTML)
To Have True Existence is an Exclusive Prerogative of God. (HTML)
CCEL Footnote 1090 (In-Text, Margin)
Magnificently and divinely, therefore, our God said to his servant: "I am that I am," and "Thou shalt say to the children of Israel, He who is sent me to you."[Exodus 3:14] For He truly is because He is unchangeable. For every change makes what was not, to be: therefore He truly is, who is unchangeable; but all other things that were made by Him have received being from Him each in its own measure. To Him who is highest, therefore nothing can be contrary, save what is not; and consequently as from Him everything that is good has its being, so from Him is everything that by nature ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 171, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Concerning Man’s Perfection in Righteousness. (HTML)
The Fourth Passage. In What Sense God Only is Good. With God to Be Good and to Be Himself are the Same Thing. (HTML)
CCEL Footnote 1509 (In-Text, Margin)
... from the beginning;’ and yet again, ‘They that are good shall dwell in the land.’” Now to all this we must say in answer, that the passages in question must be understood in the same sense as the former one, “There is none good, save one, that is, God.” Either because all created things, although God made them very good, are yet, when compared with their Creator, not good, being in fact incapable of any comparison with Him. For in a transcendent, and yet very proper sense, He said of Himself, “ ”[Exodus 3:14] The statement therefore before us, “None is good save one, that is, God,” is used in some such way as that which is said of John, “He was not that light;” although the Lord calls him “a lamp,” just as He says to His disciples: “Ye are the light of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 332, footnote 11 (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, Matt. xii. 33, ‘Either make the tree good, and its fruit good,’ etc. (HTML)
CCEL Footnote 2494 (In-Text, Margin)
... down.” So the Lord hath visited mankind as it were three years, that is, at three several times. The first time was before the Law; the second under the Law; the third is now, which is the time of grace. For if He did not visit mankind before the Law, whence was Abel, and Enoch, and Noe, and Abraham, and Isaac, and Jacob, whose Lord He was pleased to be called? And He to whom all nations belonged, as though He were the God of three men only, said, “I am the God of Abraham, and Isaac, and Jacob.”[Exodus 3:15] But if He did not visit under the Law, He would not have given the Law itself. After the Law, came the very Master of the house in person; He suffered, and died, and rose again; He gave the Holy Spirit, He made the Gospel to be preached throughout ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 424, footnote 5 (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 x. 2, ‘The harvest truly is plenteous,’ etc. (HTML)
CCEL Footnote 3286 (In-Text, Margin)
7. What are “the shoes”? The shoes which we use, are the skins of dead beasts, the coverings of our feet. By this then are we bidden to renounce dead works. This Moses was admonished of in a figure, when the Lord speaking to him said, “Loose thy shoes from off thy feet; for the place wherein thou standest is holy ground.”[Exodus 3:5] What ground is so holy as the Church of God? In it therefore let us stand, let us loose our shoes, let us, that is, renounce dead works. For as touching these shoes, wherewith we walk, the same my Lord again assures me. For if He had not been shod Himself, John would not have said of Him, “I am not worthy to unloose the latchet of His ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 14, 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 I. 6–14. (HTML)
CCEL Footnote 27 (In-Text, Margin)
... to appear mean to you, through the habit of daily words, for it is added, “and the Word was God.” This Word is He of whom yesterday we spoke much; and I trust that God was present, and that even from only thus much speaking something reached your hearts. “In the beginning was the Word.” He is the same, and is in the same manner; as He is, so He is always; He cannot be changed; that is, He is. This His name He spoke to His servant Moses: “I am that I am; and He that is hath sent me.”[Exodus 3:14] Who then shall comprehend this when you see that all mortal things are variable; when you see that not only do bodies vary as to their qualities, by being born, by increasing, by becoming less, by dying, but that even souls themselves through the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 77, footnote 2 (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 II. 23–25; III. 1–5. (HTML)
CCEL Footnote 272 (In-Text, Margin)
... these, was there not holy Noah, who alone of the whole human race, with all his house, was worthy to be delivered from the flood,—he in whom, and in his sons, the Church was prefigured? Borne by wood, they escaped the flood. Then afterwards great men whom we know, whom Holy Scriptures commends, Moses faithful in all his house. And yet those three are named, just as if they alone deserved well of him: “I am the God of Abraham, and the God of Isaac, and the God of Jacob: this is my name for ever.”[Exodus 3:6] Sublime mystery! It is the Lord that is able to open both our mouth and your hearts, that we may speak as He has deigned to reveal, and that you may receive even as it is expedient for you.
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 77, footnote 2 (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 II. 23–25; III. 1–5. (HTML)
CCEL Footnote 272 (In-Text, Margin)
... these, was there not holy Noah, who alone of the whole human race, with all his house, was worthy to be delivered from the flood,—he in whom, and in his sons, the Church was prefigured? Borne by wood, they escaped the flood. Then afterwards great men whom we know, whom Holy Scriptures commends, Moses faithful in all his house. And yet those three are named, just as if they alone deserved well of him: “I am the God of Abraham, and the God of Isaac, and the God of Jacob: this is my name for ever.”[Exodus 3:15] Sublime mystery! It is the Lord that is able to open both our mouth and your hearts, that we may speak as He has deigned to reveal, and that you may receive even as it is expedient for you.
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 81, 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 III. 6–21. (HTML)
CCEL Footnote 283 (In-Text, Margin)
... woman made heir: again, we find one born of a free woman disinherited, one born of a bond woman made heir. Ishmael, born of a bond woman, disinherited; Isaac, born of a free woman, made heir: Esau, born of a free woman, disinherited; the sons of Jacob, born of bond women, made heirs. Thus, in these three fathers the figure of the whole future people is seen: and not without reason God saith, “I am the God of Abraham, and the God of Isaac, and the God of Jacob: this,” saith He, “is my name for ever.”[Exodus 3:6] Rather let us remember what was promised to Abraham himself: for this was promised to Isaac, and also to Jacob. What do we find? “In thy seed shall all nations be blessed.” At that time the one man believed what as yet he saw not: men now see, and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 81, 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 III. 6–21. (HTML)
CCEL Footnote 283 (In-Text, Margin)
... woman made heir: again, we find one born of a free woman disinherited, one born of a bond woman made heir. Ishmael, born of a bond woman, disinherited; Isaac, born of a free woman, made heir: Esau, born of a free woman, disinherited; the sons of Jacob, born of bond women, made heirs. Thus, in these three fathers the figure of the whole future people is seen: and not without reason God saith, “I am the God of Abraham, and the God of Isaac, and the God of Jacob: this,” saith He, “is my name for ever.”[Exodus 3:15] Rather let us remember what was promised to Abraham himself: for this was promised to Isaac, and also to Jacob. What do we find? “In thy seed shall all nations be blessed.” At that time the one man believed what as yet he saw not: men now see, and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 220, 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 VIII. 21–25. (HTML)
CCEL Footnote 696 (In-Text, Margin)
... who is hath sent me to you.” Perhaps it was too much even for Moses himself, as it is too much for us also, and much more so for us, to understand the meaning of such words, “I am who am;” and, “He who is hath sent me to you.” And supposing that Moses comprehended it, when would those to whom he was sent comprehend it? The Lord therefore put aside what man could not comprehend, and added what he could; for He said also besides, “I am the God of Abraham, and the God of Isaac, and the God of Jacob.”[Exodus 3:13-15] This thou canst comprehend; for “I am who am,” what mind can comprehend?
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 224, footnote 3 (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 VIII. 26, 27. (HTML)
CCEL Footnote 714 (In-Text, Margin)
... shall close. I have said this, then, to enlist your attention. Every soul, as being a thing, is mutable; and although a great creature, yet a creature; though superior to the body, yet made. Every soul, then, since it is changeable—that is, sometimes believes, sometimes disbelieves; at one time wishes, at another time refuses; at one time is adulterous, at another chaste; now good, and again wicked,—is changeable. But God is that which is, and so has retained as His own peculiar name, “I am who am.”[Exodus 3:14] Such also is the Son, when He says, “If ye believe not that I am;” and thereto pertains also, “Who art thou? The Beginning” (ver. 25). God therefore is unchangeable, the soul changeable. When the soul receives from God the elements of its goodness ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 225, footnote 3 (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 VIII. 28–32. (HTML)
CCEL Footnote 720 (In-Text, Margin)
3. The Lord then, recognizing such in that crowd, said, “When ye have lifted up the Son of man, then shall ye know that I am [He].” You know already what “I am” signifies; and we must not be continually repeating, lest so great a subject beget distaste. Recall that, “I am who am,” and “He who is hath sent me,”[Exodus 3:14] and you will recognize the meaning of the words, “Then shall ye know that I am.” But both the Father is, and the Holy Spirit is. To the same belongs the whole Trinity. But because the Lord spake as the Son, in order that, when He says, “Then shall ye know that I am,” there might be no chance of entrance for the error of the Sabellians, that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 243, footnote 3 (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 VIII. 48–59. (HTML)
CCEL Footnote 811 (In-Text, Margin)
... be understood was either Abraham dead or the prophets. For these were dead, and yet they live: those others were alive, and yet they had died. For, replying in a certain place to the Sadducees, when they stirred the question of the resurrection, the Lord Himself speaks thus: “But as touching the resurrection of the dead, have ye not read how the Lord said to Moses from the bush, I am the God of Abraham, and the God of Isaac, and the God of Jacob? He is not the God of the dead, but of the living.”[Exodus 3:6] If, then, they live, let us labor so to live, that after death we may be able to live with them. “Whom makest thou thyself,” they add, that thou sayest, “he shall never see death who keepeth my saying,” when thou knowest that both Abraham is dead ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 383, 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 XVI. 13. (HTML)
CCEL Footnote 1636 (In-Text, Margin)
... eternal, without beginning and without end, in whatever tense the verb is put, whether in the past, or present, or future, there is no falsehood thereby implied. For although to that immutable and ineffable nature, there is no proper application of Was and Will be, but only Is: for that nature alone is in truth, because incapable of change; and to it therefore was it exclusively suited to say, “I Am That I Am,” and “Thou shalt say unto the children of Israel, He Who Is hath sent me unto you:”[Exodus 3:14] yet on account of the changeableness of the times amid which our mortal and changeable life is spent, there is nothing false in our saying, both it was, and will be, and is. It was in past, it is in present, it will be in future ages. It was, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 472, footnote 10 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Ten Homilies on the First Epistle of John. (HTML)
1 John II. 12–17. (HTML)
CCEL Footnote 2093 (In-Text, Margin)
... thou wilt: if thou wilt, it is a day; if thou wilt, a year; if thou wilt, years. For it is said of this same, “And thy years shall not fail.” But when is it called a day? When it is said to the Lord, “To-day have I begotten Thee.” From the eternal Father begotten, from eternity begotten, in eternity begotten: with no beginning, no bound, no space of breadth; because He is what is, because Himself is “He that Is.” This His name He told to Moses: “Thou shalt say unto them, hath sent me unto you.”[Exodus 3:14] Why speak then of “before Abraham”? why, before Noe? why, before Adam? Hear the Scripture: “Before the day-star have I begotten Thee.” In fine, before heaven and earth. Wherefore? Because “all things were made by Him, and without Him was nothing ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 2, footnote 12 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm I (HTML)
CCEL Footnote 29 (In-Text, Margin)
... the Lord is ignorant of anything, and yet He says to sinners, “I never knew you.” “But the way of the ungodly shall perish;” is the same as if it were said, the way of the ungodly the Lord knoweth not. But it is expressed more plainly that this should be not to be known of the Lord, namely, to “perish;” and this to be known of the Lord, namely, to “abide;” so as that to be should appertain to the knowledge of God, but to His not knowing not to be. For the Lord saith, “ that,” and, “ hath sent me.”[Exodus 3:14]
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 35, footnote 8 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm IX (HTML)
CCEL Footnote 366 (In-Text, Margin)
... mere Name of God hath now been published everywhere: but the knowledge of the name is, when He is known whose name it is. For the name is not a name for its own sake, but for that which it signifies. Now it has been said, “The Lord is His Name.” Wherefore whoso willingly submits himself to God as His servant, hath known this name. “And let them who know Thy Name hope in Thee” (ver. 10). Again, the Lord saith to Moses, “I am That I am; and Thou shalt say to the children of Israel,, hath sent me.”[Exodus 3:14] “Let them” then “who know Thy Name, hope in Thee;” that they may not hope in those things which flow by in time’s quick revolution, having nothing but “will be” and “has been.” For what in them is future, when it arrives, straightway becomes the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 35, footnote 9 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm IX (HTML)
CCEL Footnote 367 (In-Text, Margin)
... “will be” and “has been.” For what in them is future, when it arrives, straightway becomes the past; it is awaited with eagerness, it is lost with pain. But in the nature of God nothing will be, as if it were not yet; or hath been, as if it were no longer: but there is only that which is, and this is eternity. Let them cease then to hope in and love things temporal, and let them apply themselves to hope eternal, who know His name who said, “I am That I am;” and of whom it was said, “ hath sent me.”[Exodus 3:14] “For Thou hast not forsaken them that seek Thee, O Lord.” Whoso seek Him, seek no more things transient and perishable; “For no man can serve two masters.”
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 114, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXIX (HTML)
CCEL Footnote 1036 (In-Text, Margin)
... above it, it has none. If, shaking off the trammels of these things, I contemplate things above, if I compare things that pass away with those that endure, I see what has a true being, and what rather seems to be, than really is. Should I say that these days of mine “are;” and shall I rashly apply this word so full of meaning to this course of things passing away? To such a degree have I my own self almost ceased to “be, failing” as I am in my weakness, that He escaped from my memory, who said, “.”[Exodus 3:14] Hath then any number of days any existence? In truth it hath, and it is “number without end.”…Everything is swept on by a series of moments, fleeting by, one after the other; there is a torrent of existences ever flowing on and on; a “torrent,” of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 119, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXIX (HTML)
CCEL Footnote 1086 (In-Text, Margin)
... is not, where there is no true being; longing to be there, where “Being” in the highest sense is! It is on account of this contrast then, while standing midway between them, he says, “Grant me a remission, that I may be refreshed before I go hence and be no more.” For if Thou “grantest me not a remission” of my sins, I shall go from Thee unto all eternity! And from whom shall I go to all eternity? From Him who said,: from Him who said, “Say unto the children of Israel, I hath sent me unto you.”[Exodus 3:14] He then who goes from Him, in the contrary direction, goes to non-existence.…
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 163, footnote 8 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XLVII (HTML)
CCEL Footnote 1546 (In-Text, Margin)
10. “The princes of the peoples are gathered together unto the God of Abraham” (ver. 9). The God of Abraham, and the God of Isaac, and the God of Jacob.[Exodus 3:6] True it is, God said this, and thereupon the Jews prided themselves, and said, “We are Abraham’s children;” priding themselves in their father’s name, carrying his flesh, not holding his faith; by seed cleaving to Him, in manners degenerating. But the Lord, what said He to them so priding themselves? “If ye are Abraham’s children, do the works of Abraham.” Again…“The princes of the peoples:” the princes of the nations: ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 399, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXXIII (HTML)
CCEL Footnote 3870 (In-Text, Margin)
... them, “Let them be ashamed and perish,” he instantly adds, “and let them know that Thy name is the Lord, Thou art only the Most Highest in all the earth” (ver. 18). Coming to this knowledge, let them be so confounded as to please God: let them so perish, as that they may abide. “Let them know,” he says, “that Thy name is the Lord:” as if whoever else are called lords are named so not truly but by falsehood, for they rule but as servants, and compared with the true Lord are not lords; as it is said,:[Exodus 3:14] as if those things which are made are not, compared with Him by whom they are made. He adds, “Thou only art the Most Highest in all the earth:” or, as other copies have it, “over all the earth;” as it might be said, in all the heaven, or over all ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 442, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XC (HTML)
CCEL Footnote 4239 (In-Text, Margin)
... certain age, nor to a certain age, which has an end, since He is without end. But it often happens in the Scripture, that the equivocal Greek word causes the Latin translator to put age for eternity and eternity for age. But he very rightly does not say, Thou wast from ages, and unto ages Thou shalt be: but puts the verb in the present, intimating that the substance of God is altogether immutable. It is not, He was, and Shall be, but only Is. Whence the expression,; and, “hath sent me unto you;”[Exodus 3:14] and, “Thou shalt change them, and they shall be changed: but Thou art the same, and Thy years shall not fail.” Behold then the eternity that is our refuge, that we may fly thither from the mutability of time, there to remain for evermore.
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 503, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CII (HTML)
CCEL Footnote 4645 (In-Text, Margin)
... dost thou understand anything but the body? We may therefore hope for the change of our bodies also, but from Him who was before us, and abideth after us.…“But Thou art the same, and Thy years shall not fail” (ver. 27). But what are we to those years with these beggarly years? and what are they? Yet we ought not to despair. He had already said in His great and exceeding Wisdom, “I Am That I Am;” and yet He saith to console us, “I am the God of Abraham, and the God of Isaac, and the God of Jacob:”[Exodus 3:6] and we are Abraham’s seed: even we, although abject, although dust and ashes, trust in Him. We are servants: but for our sakes our Lord took the garb of a servant: for us who are mortal the Immortal One deigned to die, for our sakes He showed His ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 521, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CV (HTML)
CCEL Footnote 4789 (In-Text, Margin)
4. “Remember,” he saith, “His marvellous works that He hath done, His wonders, and the judgments of His mouth” (ver. 5). This passage seemeth like that, “Thou shalt say unto the children of Israel, I hath sent me unto you:” an expression which, in ever so small part, scarce a mind taketh in. Then mentioning His own Name, He mercifully mingled in His grace towards men, saying, “I am the God of Abraham, the God of Isaac, and the God of Jacob; this is My Name for ever.”[Exodus 3:14-15] By which He would have it to be understood, that they whose God He declared Himself lived with Him for ever, and He said this, which might be understood even by children, that they who by the great powers of love knew how to seek His face for evermore, might ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 529, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CVI (HTML)
CCEL Footnote 4845 (In-Text, Margin)
20. “Yea, they thought scorn of that pleasant land” (ver. 24). But had they seen it? How then could they scorn that which they had not seen, except as the following words explain, “and believed not in His words.” Indeed, unless that land which was styled the land that flowed with milk and honey,[Exodus 3:8] signified something great, through which, as by a visible token, He was leading those who understood His wondrous works to invisible grace and the kingdom of heaven, they could not be blamed for scorning that land, whose temporal kingdom we also ought to esteem as nothing, that we may love that Jerusalem which is free, the mother of us all, which is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 655, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXLIV (HTML)
CCEL Footnote 5844 (In-Text, Margin)
... is made like unto vanity: his days pass away like a shadow” (ver. 4). What vanity? Time, which passeth on, and floweth by. For this “vanity” is said in comparison of the Truth, which ever abideth, and never faileth: for it too is a work of His Hand, in its degree. “For,” as it is written, “God filled the earth with His good things.” What is “His”? That accord with Him. But all these things, being earthly, fleeting, transitory, if they be compared to that Truth, where it is said, “I Am That I Am,”[Exodus 3:14] all this which passeth away is called “vanity.” For through time it vanisheth, like stroke into the air. And why should I say more than that which the Apostle James said, willing to bring down proud men to humility, “What is,” saith he, “your life? ...
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 83, footnote 13 (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 41 (In-Text, Margin)
... that this was no other than he who talked with Moses. For the Scripture says in the same words and with reference to the same one, “When the Lord saw that he drew near to see, the Lord called to him out of the bush and said, Moses, Moses. And he said, What is it? And he said, Draw not nigh hither; loose thy shoe from off thy feet, for the place whereon thou standest is holy ground. And he said unto him, I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob.”[Exodus 3:4-6]
Nicene and Post-Nicene Fathers, Series 2, Volume 2, page 239, footnote 4 (Image)
Socrates: Church History from A.D. 305-438; Sozomenus: Church History from A.D. 323-425
The Ecclesiastical History of Sozomen. (HTML)
Book I (HTML)
The Preface of the Book, in which he investigates the History of the Jewish Nation; Mention of those who began such a Work; how and from what Sources he collected his History; how he was intent upon the Truth, and what other Details the History will contain. (HTML)
CCEL Footnote 1062 (In-Text, Margin)
This clearly referred to the reign of Herod, who was an Idumean, on his father’s side, and on his mother’s, an Arabian, and the Jewish nation was delivered to him by the Roman senate and Augustus Cæsar. And of the rest of the prophets some declared beforehand the birth of Christ, His ineffable conception, the mother remaining a virgin after His birth, His people, and country.[Exodus 3:2] Some predicted His divine and marvelous deeds, while others foretold His sufferings, His resurrection from the dead, His ascension into the heavens, and the event accompanying each. But if any be ignorant of these facts it is not difficult to know them by reading the sacred books. Josephus, the son of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 165, footnote 2 (Image)
Athanasius: Select Writings and Letters
Defence of the Nicene Definition. (De Decretis.) (HTML)
De Decretis. (Defence of the Nicene Definition.) (HTML)
Defence of the Council's Phrases, “from the essence,” And “one in essence.” Objection that the phrases are not scriptural; we ought to look at the sense more than the wording; evasion of the Arians as to the phrase “of God” which is in Scripture; their evasion of all explanations but those which the Council selected, which were intended to negative the Arian formulæ; protest against their conveying any material sense. (HTML)
CCEL Footnote 914 (In-Text, Margin)
... very Father, but of what is about Him. But if God be simple, as He is, it follows that in saying ‘God’ and naming ‘Father,’ we name nothing as if about Him, but signify his essence itself. For though to comprehend what the essence of God is be impossible, yet if we only understand that God is, and if Scripture indicates Him by means of these titles, we, with the intention of indicating Him and none else, call Him God and Father and Lord. When then He says, ‘I am that I am,’ and ‘I am the Lord God[Exodus 3:14-15],’ or when Scripture says, ‘God,’ we understand nothing else by it but the intimation of His incomprehensible essence Itself, and that He Is, who is spoken of. Therefore let no one be startled on hearing that the Son of God is from the Essence of the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 261, footnote 6 (Image)
Athanasius: Select Writings and Letters
Defence of His Flight. (Apologia de Fuga.) (HTML)
Defence of His Flight. (Apologia de Fuga.) (HTML)
The Saints who fled were no cowards. (HTML)
CCEL Footnote 1471 (In-Text, Margin)
Of a truth no one can possibly doubt that they were well furnished with the virtue of fortitude. For the Patriarch Jacob who had before fled from Esau, feared not death when it came, but at that very time blessed the Patriarchs, each according to his deserts. And the great Moses, who previously had hid himself from Pharaoh, and had withdrawn into Midian for fear of him, when he received the commandment, ‘Return into Egypt[Exodus 3:10],’ feared not to do so. And again, when he was bidden to go up into the mountain Abarim and die, he delayed not through cowardice, but even joyfully proceeded thither. And David, who had before fled from Saul, feared not to risk his life in war in defence of his people; but having the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 397, 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 III (HTML)
Texts Explained; Seventhly, John xiv. 10. Introduction. The doctrine of the coinherence. The Father and the Son Each whole and perfect God. They are in Each Other, because their Essence is One and the Same. They are Each Perfect and have One Essence, because the Second Person is the Son of the First. Asterius's evasive explanation of the text under review; refuted. Since the Son has all that the Father has, He is His Image; and the Father is the One God, because the Son is in the Father. (HTML)
... and thus the faith is one in one God. And he who worships and honours the Son, in the Son worships and honours the Father; for one is the Godhead; and therefore one the honour and one the worship which is paid to the Father in and through the Son. And he who thus worships, worships one God; for there is one God and none other than He. Accordingly when the Father is called the only God, and we read that there is one God, and ‘I am,’ and ‘beside Me there is no God,’ and ‘I the first and I the last[Exodus 3:14],’ this has a fit meaning. For God is One and Only and First; but this is not said to the denial of the Son, perish the thought; for He is in that One, and First and Only, as being of that One and Only and First the Only Word and Wisdom and Radiance. ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 401, footnote 12 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse III (HTML)
Texts Explained; Ninthly, John x. 30; xvii. 11, &c. Arian explanation, that the Son is one with the Father in will and judgment; but so are all good men, nay things inanimate; contrast of the Son. Oneness between Them is in nature, because oneness in operation. Angels not objects of prayer, because they do not work together with God, but the Son; texts quoted. Seeing an Angel, is not seeing God. Arians in fact hold two Gods, and tend to Gentile polytheism. Arian explanation that the Father and Son are one as we are one with Christ, is put aside by the Regula Fidei, and shewn invalid by the usage of Scripture in illustrations; the true force of the comparison; force of the terms used. Force of 'in us;' force of 'as;' confirmed by S. John. In (HTML)
... neither he who saw God, beheld an Angel, nor he who saw an Angel, considered that he saw God; for greatly, or rather wholly, do things by nature originate differ from God the Creator. But if at any time, when the Angel was seen, he who saw it heard God’s voice, as took place at the bush; for ‘the Angel of the Lord was seen in a flame of fire out of the bush, and the Lord called Moses out of the bush, saying, I am the God of thy father, the God of Abraham and the God of Isaac and the God of Jacob[Exodus 3:2-6],’ yet was not the Angel the God of Abraham, but in the Angel God spoke. And what was seen was an Angel; but God spoke in him. For as He spoke to Moses in the pillar of a cloud in the tabernacle, so also God appears and speaks in Angels. So again to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 433, 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 IV (HTML)
The substantiality of the Word proved from Scripture. If the One Origin be substantial, Its Word is substantial. Unless the Word and Son be a second Origin, or a work, or an attribute (and so God be compounded), or at the same time Father, or involve a second nature in God, He is from the Father's Essence and distinct from Him. Illustration of John x. 30, drawn from Deut. iv. 4. (HTML)
... externally to that Beginning, lest from that diversity a Dyarchy and Polyarchy should ensue; but of the one Beginning He is own Son, own Wisdom, own Word, existing from It. For, according to John, ‘in’ that ‘Beginning was the Word, and the Word was with God,’ for the Beginning was God; and since He is from It, therefore also ‘the Word was God.’ And as there is one Beginning and therefore one God, so one is that Essence and Subsistence which indeed and truly and really is, and which said ‘I am that I am[Exodus 3:14],’ and not two, that there be not two Beginnings; and from the One, a Son in nature and truth, is Its own Word, Its Wisdom, Its Power, and inseparable from It. And as there is not another essence, lest there be two Beginnings, so the Word which is ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 490, footnote 8 (Image)
Athanasius: Select Writings and Letters
Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.) (HTML)
Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.) (HTML)
CCEL Footnote 3725 (In-Text, Margin)
... people, he would discover the piety of the one and the folly of the others. They who assembled at Nicæa did so not after being deposed: and secondly, they confessed that the Son was of the Essence of the Father. But the others, after being deposed again and again, and once more at Ariminum itself, ventured to write that it ought not to be said that the Son had Essence or Subsistence. This enables us to see, brethren, that they of Nicæa breathe the spirit of Scripture, in that God says in Exodus[Exodus 3:14], ‘I am that I am,’ and through Jeremiah, ‘Who is in His substance and hath seen His word;’ and just below, ‘if they had stood in My subsistence and heard My words:’ now subsistence is essence, and means nothing else but very being, which Jeremiah ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 105, footnote 7 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
He next skilfully confutes the partial, empty and blasphemous statement of Eunomius on the subject of the absolutely existent. (HTML)
... like things, though they exist so far as appearance is concerned, have not real existence. If then they maintain, in accordance with the Jewish opinion, that the Only-begotten God does not exist at all, they are right in predicating real existence of the Father alone. But if they do not deny the existence of the Maker of all things, let them be content not to deprive of real existence Him Who is, Who in the Divine appearance to Moses gave Himself the name of Existent, when He said, “I am that I am[Exodus 3:14]:” even as Eunomius in his later argument agrees with this, saying that it was He Who appeared to Moses. Then he says that God is “one in nature and in glory.” Whether God exists without being by nature God, he who uses these words may perhaps know: ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 19, footnote 10 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Pope Damasus. (HTML)
CCEL Footnote 289 (In-Text, Margin)
... this, and this alone, truly is. For absolute being is derived from no other source but is all its own. All things besides, that is all things created, although they appear to be, are not. For there was a time when they were not, and that which once was not may again cease to be. God alone who is eternal, that is to say, who has no beginning, really deserves to be called an essence. Therefore also He says to Moses from the bush, “I am that I am,” and Moses says of Him, “I am hath sent me.”[Exodus 3:14] As the angels, the sky, the earth, the seas, all existed at the time, it must have been as the absolute being that God claimed for himself that name of essence, which apparently was common to all. But because His nature alone is perfect, and because ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 29, footnote 21 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 474 (In-Text, Margin)
... mountain without hands,” a figure by which the prophet signifies that He is to be born a virgin of a virgin. For the hands are here a figure of wedlock as in the passage: “His left hand is under my head and his right hand doth embrace me.” It agrees, also, with this interpretation that the unclean animals are led into Noah’s ark in pairs, while of the clean an uneven number is taken. Similarly, when Moses and Joshua were bidden to remove their shoes because the ground on which they stood was holy,[Exodus 3:5] the command had a mystical meaning. So, too, when the disciples were appointed to preach the gospel they were told to take with them neither shoe nor shoe-latchet; and when the soldiers came to cast lots for the garments of Jesus they found no boots ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 74, footnote 1 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Pammachius. (HTML)
CCEL Footnote 1128 (In-Text, Margin)
... powers, and the rest of the virtues? No; if things which are good in themselves as being the handiwork of a good Creator are called vanity, it is because they are compared with things which are better still. For example, compared with a lamp, a lantern is good for nothing; compared with a star, a lamp does not shine at all; the brightest star pales before the moon; put the moon beside the sun, and it no longer looks bright; compare the sun with Christ, and it is darkness. “I am that I am,” God says;[Exodus 3:14] and if you compare all created things with Him they have no existence. “Give not thy sceptre,” says Esther, “unto them that be nothing” —that is to say, to idols and demons. And certainly they were idols and demons to whom she prayed that she and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 155, footnote 1 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Theodora. (HTML)
CCEL Footnote 2269 (In-Text, Margin)
1. So overpowered am I by the sad intelligence of the falling asleep of the holy and by me deeply revered Lucinius that I am scarcely able to dictate even a short letter. I do not, it is true, lament his fate, for I know that he has passed to better things: like Moses he can say: “I will now turn aside and see this great sight,”[Exodus 3:3] but I am tormented with regret that I was not allowed to look upon the face of one, who was likely, as I believed, in a short time to come hither. True indeed is the prophetic warning concerning the doom of death that it divides brothers, and with harsh and cruel hand sunders those whose names are linked together in the bonds of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 157, footnote 10 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Abigaus. (HTML)
CCEL Footnote 2309 (In-Text, Margin)
2. You should not grieve that you are destitute of those bodily eyes which ants, flies, and creeping things have as well as men; rather you should rejoice that you possess that eye of which it is said in the Song of Songs, “Thou hast ravished my heart, my sister, my spouse; thou hast ravished my heart with one of thine eyes.” This is the eye with which God is seen and to which Moses refers when he says:—“I will now turn aside and see this great sight.”[Exodus 3:3] We even read of some philosophers of this world that they have plucked out their eyes in order to turn all their thoughts upon the pure depths of the mind. And a prophet has said “Death has entered through your windows.” Our Lord too tells the Apostles: “Whosoever ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 361, footnote 7 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book I (HTML)
CCEL Footnote 4364 (In-Text, Margin)
... pleasure; or Onan who was slain because he grudged his brother seed. Does he imagine that we approve of any sexual intercourse except for the procreation of children? As regards Moses, it is clear that he would have been in peril at the inn, if Sephora which is by interpretation a bird, had not circumcised her son, and cut off the foreskin of marriage with the knife which prefigured the Gospel. This is that Moses who when he saw a great vision and heard an angel, or the Lord speaking in the bush,[Exodus 3:5] could not by any means approach to him without first loosing the latchet of his shoe, that is, putting off the bonds of marriage. And we need not be surprised at this in the case of one who was a prophet, lawgiver, and the friend of God, seeing that ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 362, footnote 2 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book I (HTML)
CCEL Footnote 4375 (In-Text, Margin)
... uncircumcised their eyes were blinded. Let us see what follows. After this Gospel circumcision and the consecration of twelve stones at the place of revelation, the Passover was immediately celebrated, a lamb was slain for them, and they ate the food of the Holy Land. Joshua went forth, and was met by the Prince of the host, sword in hand, that is either to shew that he was ready to fight for the circumcised people, or to sever the tie of marriage. And in the same way that Moses was commanded, so was he:[Exodus 3:5] “loose thy shoe, for the place whereon thou standest is holy ground.” For if the armed host of the Lord was represented by the trumpets of the priests, we may see in Jericho a type of the overthrow of the world by the preaching of the Gospel. And to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 45, footnote 14 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
The Father. (HTML)
CCEL Footnote 984 (In-Text, Margin)
6. We worship, therefore, as the Father of Christ, the Maker of heaven and earth, the God of Abraham, Isaac, and Jacob[Exodus 3:6]; to whose honour the former temple also, over against us here, was built. For we shall not tolerate the heretics who sever the Old Testament from the New, but shall believe Christ, who says concerning the temple, Wist ye not that I must be in My Father’s house? and again, Take these things hence, and make not my Father’s house a house of merchandise, whereby He most clearly confessed that the former temple in Jerusalem ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 259, footnote 3 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On the Death of His Father. (HTML)
CCEL Footnote 3214 (In-Text, Margin)
14. Nor indeed would anyone disbelieve this who has heard and knows that Moses, when little in the eyes of men, and not yet of any account, was called from the bush which burned but was not consumed, or rather by Him who appeared in the bush,[Exodus 3:4] and was encouraged by that first wonder: Moses, I say, for whom the sea was divided, and manna rained down, and the rock poured out a fountain, and the pillar of fire and cloud led the way in turn, and the stretching out of his hands gained a victory, and the representation of the cross overcame tens of thousands. Isaiah, again, who beheld the glory of the Seraphim, and after ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 316, footnote 1 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Fourth Theological Oration, Which is the Second Concerning the Son. (HTML)
CCEL Footnote 3681 (In-Text, Margin)
XVIII. As far then as we can reach, He Who Is, and God, are the special names of His Essence; and of these especially He Who Is, not only because when He spake to Moses in the mount, and Moses asked what His Name was, this was what He called Himself, bidding him say to the people “I Am hath sent me,”[Exodus 3:14] but also because we find that this Name is the more strictly appropriate. For the Name Θεός (God), even if, as those who are skilful in these matters say, it were derived from Θέειν (to run) or from Αἴθειν (to blaze), from continual ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 387, footnote 17 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Last Farewell in the Presence of the One Hundred and Fifty Bishops. (HTML)
CCEL Footnote 4316 (In-Text, Margin)
5. But since God, Who maketh poor and maketh rich, Who killeth and maketh alive; Who maketh and transformeth all things; Who turneth night into day, winter into spring, storm into calm, drought into abundance of rain; and often for the sake of the prayers of one righteous man sorely persecuted; Who lifteth up the meek on high, and bringeth the ungodly down to the ground; since God said to Himself, I have surely seen the affliction of Israel;[Exodus 3:7] and they shall no longer be further vexed with clay and brick-making; and when He spake He visited, and in His visitation He saved, and led forth His people with a mighty hand and outstretched arm, by the hand of Moses and Aaron, His chosen—what is the result, and what ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 420, footnote 25 (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 4564 (In-Text, Margin)
74. Do you praise the courage of Elijah in the presence of tyrants, and his fiery translation? Or the fair inheritance of Elisha, the sheepskin mantle, accompanied by the spirit of Elijah? You must also praise the life of Basil, spent in the fire. I mean in the multitude of temptations, and his escape through fire, which burnt, but did not consume, the mystery of “the bush,”[Exodus 3:1] and the fair cloak of skin from on high, his indifference to the flesh. I pass by the rest, the three young men bedewed in the fire, the fugitive prophet praying in the whale’s belly, and coming forth from the creature, as from a chamber; the just man in the den, restraining the lions’ rage, and the struggle ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 430, footnote 6 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Second Oration on Easter. (HTML)
CCEL Footnote 4632 (In-Text, Margin)
XIX. And as to shoes, let him who is about to touch the Holy Land which the feet of God have trodden, put them off, as Moses did upon the Mount,[Exodus 3:5] that he may bring there nothing dead; nothing to come between Man and God. So too if any disciple is sent to preach the Gospel, let him go in a spirit of philosophy and without excess, inasmuch as he must, besides being without money and without staff and with but one coat, also be barefooted, that the feet of those who preach the Gospel of Peace and every other good may appear beautiful. But he who would flee from ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 441, footnote 4 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Letters of Saint Gregory Nazianzen. (HTML)
Letters on the Apollinarian Controversy. (HTML)
To Cledonius the Priest Against Apollinarius. (HTML)
CCEL Footnote 4705 (In-Text, Margin)
Further let us see what is their account of the assumption of Manhood, or the assumption of Flesh, as they call it. If it was in order that God, otherwise incomprehensible, might be comprehended, and might converse with men through His Flesh as through a veil, their mask and the drama which they represent is a pretty one, not to say that it was open to Him to converse with us in other ways, as of old, in the burning bush[Exodus 3:2] and in the appearance of a man. But if it was that He might destroy the condemnation by sanctifying like by like, then as He needed flesh for the sake of the flesh which had incurred condemnation, and soul for the sake of our soul, so, too, He needed mind for the sake of mind, which not ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 41, 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 I (HTML)
5. While my mind was dwelling on these and on many like thoughts, I chanced upon the books which, according to the tradition of the Hebrew faith, were written by Moses and the prophets, and found in these words spoken by God the Creator testifying of Himself ‘, and again, hath sent me unto you[Exodus 3:14].’ I confess that I was amazed to find in them an indication concerning God so exact that it expressed in the terms best adapted to human understanding an unattainable insight into the mystery of the Divine nature. For no property of God which the mind can grasp is more characteristic of Him than existence, since existence, in the absolute sense, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 73, footnote 19 (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 IV (HTML)
... worship Him must worship in spirit and in truth; that He is immortal and invisible, as Paul says, Who only hath immortality, and dwelleth in light unapproachable, whom no man hath seen nor can see, and the Evangelist, No one hath seen God at any time, except the Only-begotten Son, which is in the bosom of the Father; that He alone abides eternally unborn, for it is written, I Am That I Am, and Thus shalt thou say to the children of Israel, I Am hath sent me unto you[Exodus 3:14], and through Jeremiah, O Lord, Who art Lord.
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 81, 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 IV (HTML)
... Him Who was seen, or of Another? There is no room for deception; the words of Scripture are clear: And the Angel of the Lord appeared unto him in a flame of fire from a bush, and again, The Lord called unto him from the bush, Moses, Moses, and he answered, What is it? And the Lord said, Draw not nigh hither, put off thy shoes from off thy feet, for the place whereon thou standest is holy ground. And He said unto him, I am the God of Abraham, and the God of Isaac, and the God of Jacob[Exodus 3:2]. He who appeared in the bush speaks from the bush; the place of the vision and of the voice is one; He Who speaks is none other than He Who was seen. He Who is the Angel of God when the eye beholds Him is the Lord when the ear hears Him, and the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 81, 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 IV (HTML)
... Him Who was seen, or of Another? There is no room for deception; the words of Scripture are clear: And the Angel of the Lord appeared unto him in a flame of fire from a bush, and again, The Lord called unto him from the bush, Moses, Moses, and he answered, What is it? And the Lord said, Draw not nigh hither, put off thy shoes from off thy feet, for the place whereon thou standest is holy ground. And He said unto him, I am the God of Abraham, and the God of Isaac, and the God of Jacob[Exodus 3:4-6]. He who appeared in the bush speaks from the bush; the place of the vision and of the voice is one; He Who speaks is none other than He Who was seen. He Who is the Angel of God when the eye beholds Him is the Lord when the ear hears Him, and the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 91, footnote 3 (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)
... is given you as God; for the Angel of God is God. But perhaps He is not true God. Is the God of Abraham, then, the God of Isaac, the God of Jacob, not true God? For the Angel Who speaks from the bush is their God eternally. And, lest you insinuate that the name is His only by adoption, it is the absolute God Who speaks to Moses. These are His words:— And the Lord said unto Moses, I Am that I Am; and He said, Thus shalt thou say unto the children of Israel, He that is hath sent me unto you[Exodus 3:14]. God’s discourse began as the speech of the Angel, in order to reveal the mystery of human salvation in the Son. Next He appears as the God of Abraham, and the God of Isaac, and the God of Jacob, that we may know the name which is His by nature. ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 97, 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)
... declaration of a name and nature inseparably joined, and rend in twain, if its furious struggles can, a union perfect in title and in fact. God is in God and beside Him there is no God. Let heresy, if it can, divide the God within from the God within Whom He is, and classify, Each after His kind, the members of that mystic union. For when He says God is in Thee, He teaches that the true nature of God the Father is present in God the Son; for we must understand that it is the God Who is[Exodus 3:14] that is in Him. And when He adds, And there is no God beside Thee, He shews that outside Him there is no God, since God’s dwelling is within Himself. And the third assertion, Thou art God and we knew it not, sets forth for our ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 102, footnote 2 (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 VI (HTML)
... as are coeval with His birth. And a screen for its heresy, for if this statement be condemned, it furnishes a ready answer. He that did exist, it will be said, could not be born; being in existence already, He could not possibly come into being by passing through the process of birth, for the very meaning of birth is the entry into existence of the being that is born. Fool and blasphemer! Who dreams of birth in the case of Him Who is the unborn and eternal? How can we think of God, Who is[Exodus 3:14], being born, when being born implies the process of birth? It is the birth of God the Only-begotten from God His Father that you are striving to disprove, and it was your purpose to escape the confession of that truth by means of this “He did not ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 111, footnote 4 (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 VI (HTML)
... faith had recognised in Him the presence of the Divine nature. Peter is praised not merely for his tribute of adoration, but for his recognition of the mysterious truth; for confessing not Christ only, but Christ the Son of God. It would clearly have sufficed for a payment of reverence, had he said, Thou art the Christ, and nothing more. But it would have been a hollow confession, had Peter only hailed Him as Christ, without confessing Him the Son of God. And so his words Thou art[Exodus 3:14] declare that what is asserted of Him is strictly and exactly true to His nature. Next, the Father’s utterance, This is My Son, had revealed to Peter that he must confess Thou art the Son of God, for in the words This is, God the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 115, footnote 2 (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 VI (HTML)
46. This is no universal and inevitable error; they who deny the Son cannot lay the fault upon their ignorance, for ignorance of the truth which they deny is impossible. They describe the Son of God as a creature who came into being out of nothing. If the Father has never asserted this, nor the Son confirmed it, nor the Apostles proclaimed it, then the dating which prompts their allegation is bred not of ignorance, but of hatred for Christ. When the Father says of His Son, This is[Exodus 3:14], and the Son of Himself, It is He that talketh with Thee, and when Peter confesses Thou art, and John assures us, This is the true God, and Paul is never weary of proclaiming Him as God’s own Son, I can conceive of no other motive ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 224, 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 XII (HTML)
... image of the invisible God, in all things which are properties of God the Father is equal to Him by virtue of the fulness of true Godhead in Himself. For, as we have shewn in the former books, in respect of power and veneration He is as mighty and as worthy of honour as the Father: so also, inasmuch as the Father is always Father, He too, inasmuch as He is the Son, possesses the like property of being always the Son. For according to the words spoken to Moses, He Who is, hath sent Me unto you[Exodus 3:14], we obtain the unambiguous conception that absolute being belongs to God; since that which is, cannot be thought of or spoken of as not being. For being and not being are contraries, nor can these mutually exclusive descriptions be ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 12b, footnote 3 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
Book I (HTML)
Concerning what is affirmed about God. (HTML)
It appears then that the most proper of all the names given to God is “He that is,” as He Himself said in answer to Moses on the mountain, Say to the sons of Israel, He that is hath sent Me[Exodus 3:14]. For He keeps all being in His own embrace, like a sea of essence infinite and unseen. Or as the holy Dionysius says, “He that is good.” For one cannot say of God that He has being in the first place and goodness in the second.
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 86b, footnote 13 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
Book IV (HTML)
Concerning the honour due to the Saints and their remains. (HTML)
... Christ: and the Lord in the holy Gospels says to His apostles, Ye are My friends. Henceforth I call you not servants, for the servant knoweth not what his lord doeth. And further, if the Creator and Lord of all things is called also King of Kings and Lord of Lords and God of Gods, surely also the saints are gods and lords and kings. For of these God is and is called God and Lord and King. For I am the God of Abraham, He said to Moses, the God of Isaac and the God of Jacob[Exodus 3:6]. And God made Moses a god to Pharaoh. Now I mean gods and kings and lords not in nature, but as rulers and masters of their passions, and as preserving a truthful likeness to the divine image according to which they were made (for the image of a ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 100b, footnote 1 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
Book IV (HTML)
Concerning the Resurrection. (HTML)
And again to Moses, I am the God of Abra ham, the God of Isaac and the God of Jacob: God is not the God of the dead (that is, those who are dead and will be no more), but of the living[Exodus 3:6], whose souls indeed live in His hand, but whose bodies will again come to life through the resurrection. And David, sire of the Divine, says to God, Thou takest away their breath, they die and return to their dust. See how he speaks about bodies. Then he subjoins this, Thou sendest forth Thy Spirit, they are created: and Thou renewest the face of the earth.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 21, footnote 7 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Duties of the Clergy. (HTML)
Book I. (HTML)
Chapter XXVI. In investigating the truth the philosophers have broken through their own rules. Moses, however, showed himself more wise than they. The greater the dignity of wisdom, the more earnestly must we strive to gain it. Nature herself urges us all to do this. (HTML)
123. Moses, learned as he was in all the wisdom of the Egyptians, did not approve of those things, but thought that kind of wisdom both harmful and foolish. Turning away therefrom, he sought God with all the desire of his heart, and thus saw, questioned, heard Him when He spoke.[Exodus 3:4] Who is more wise than he whom God taught, and who brought to nought all the wisdom of the Egyptians, and all the powers of their craft by the might of his works? He did not treat things unknown as well known, and so rashly accept them. Yet these philosophers, though they do not consider it contrary to nature, nor shameful for themselves to worship, and to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 47, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Duties of the Clergy. (HTML)
Book II. (HTML)
Chapter V. Those things which are generally looked on as good are mostly hindrances to a blessed life, and those which are looked on as evil are the materials out of which virtues grow. What belongs to blessedness is shown by other examples. (HTML)
... such as blindness, exile, hunger, violation of a daughter, loss of children. Who will deny that Isaac was blessed, who did not see in his old age, and yet gave blessings with his benediction? Was not Jacob blessed who, leaving his father’s house, endured exile as a shepherd for pay, and mourned for the violated chastity of his daughter, and suffered hunger? Were they not blessed on whose good faith God received witness, as it is written: “The God of Abraham, the God of Isaac, and the God of Jacob”?[Exodus 3:6] A wretched thing is slavery, but Joseph was not wretched; nay, clearly he was blessed, when he whilst in slavery checked the lusts of his mistress. What shall I say of holy David who bewailed the death of three sons, and, what was even worse than ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 112, footnote 9 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book I. (HTML)
Chapter XIV. Each Person of the Trinity is said in the sacred writings to be Light. The Spirit is designated Fire by Isaiah, a figure of which Fire was seen in the bush by Moses, in the tongues of fire, and in Gideon's pitchers. And the Godhead of the same Spirit cannot be denied, since His operation is the same as that of the Father and of the Son, and He is also called the light and fire of the Lord's countenance. (HTML)
165. For he himself saw the fire in the bush, and had heard God when the voice from the flame of fire came to him saying: “I am the God of Abraham, and the God of Isaac, and the God of Jacob.”[Exodus 3:6] The voice came from the fire, and the voice was in the bush, and the fire did no harm. For the bush was burning but was not consumed, because in that mystery the Lord was showing that He would come to illuminate the thorns of our body, and not to consume those who were in misery, but to alleviate their misery; Who would baptize with the Holy Spirit and with fire, that He might give grace and destroy ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 202, footnote 10 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter I. The author distinguishes the faith from the errors of Pagans, Jews, and Heretics, and after explaining the significance of the names “God” and “Lord,” shows clearly the difference of Persons in Unity of Essence. In dividing the Essence, the Arians not only bring in the doctrine of three Gods, but even overthrow the dominion of the Trinity. (HTML)
7. For God and Lord is a name of majesty, a name of power, even as God Himself saith: “The Lord is My name,”[Exodus 3:15] and as in another place the prophet declareth: “The Lord Almighty is His name.” God is He, therefore, and Lord, either because His rule is over all, or because He beholdeth all things, and is feared by all, without difference.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 212, footnote 4 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter X. Christ's eternity being proved from the Apostle's teaching, St. Ambrose admonishes us that the Divine Generation is not to be thought of after the fashion of human procreation, nor to be too curiously pried into. With the difficulties thence arising he refuses to deal, saying that whatsoever terms, taken from our knowledge of body, are used in speaking of this Divine Generation, must be understood with a spiritual meaning. (HTML)
65. Do thou, then (like the angels), cover thy face with thy hands,[Exodus 3:6] for it is not given thee to look into surpassing mysteries! We are suffered to know that the Son is begotten, not to dispute upon the manner of His begetting. I cannot deny the one; the other I fear to search into, for if Paul says that the words which he heard when caught up into the third heaven might not be uttered, how can we explain the secret of this generation from and of the Father, which we can neither hear nor attain to with our understanding?
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 215, footnote 5 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter XIII. Discussion of the Divine Generation is continued. St. Ambrose illustrates its method by the same example as that employed by the author of the Epistle to the Hebrews. The duty of believing what is revealed is shown by the example of Nebuchadnezzar and St. Peter. By the vision granted to St. Peter was shown the Son's Eternity and Godhead--the Apostle, then, must be believed in preference to the teachers of philosophy, whose authority was everywhere falling into discredit. The Arians, on the other hand, are shown to be like unto the heathen. (HTML)
83. He, therefore, Who said, “This is My Son,” said not, “This is a creature of time,” nor “This being is of My creation, My making, My servant,” but “This is My Son, Whom ye see glorified.” This is the God of Abraham, the God of Isaac, the God of Jacob, Who appeared to Moses in the bush,[Exodus 3:14] concerning Whom Moses saith, “He Who is hath sent me.” It was not the Father Who spake to Moses in the bush or in the desert, but the Son. It was of this Moses that Stephen said, “This is He Who was in the church, in the wilderness, with the Angel.” This, then, is He Who gave the Law, Who spake with Moses, saying, “I am the God of Abraham, the God of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 222, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter XIX. Arius is charged with the first of the above-mentioned errors, and refuted by the testimony of St. John. The miserable death of the Heresiarch is described, and the rest of his blasphemous errors are one by one examined and disproved. (HTML)
131. Arius declares that the Son of God may change and swerve. How, then, is He God if He is changeable, seeing that He Himself hath said: “I am, I am, and I change not”?[Exodus 3:14]
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 223, footnote 8 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book II. (HTML)
Introduction. (HTML)
3. These tokens so declare the nature of the Son, that by them you may know both that the Father is eternal, and that the Son is not diverse from Him; for the source of generation is He Who is,[Exodus 3:14] and as begotten of the Eternal, He is God; coming forth from the Father, He is the Son; from God, He is the Word; He is the radiance of the Father’s glory, the expression of His substance, the counterpart of God, the image of His majesty; the Bounty of Him Who is bountiful, the Wisdom of Him Who is wise, the Power of the Mighty One, the Truth of Him Who is true, the Life of the Living One. In ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 253, footnote 2 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book III. (HTML)
Chapter X. Observations on the words of John the Baptist (John i. 30), which may be referred to divine fore-ordinance, but at any rate, as explained by the foregoing considerations, must be understood of the Incarnation. The precedence of Christ is mystically expounded, with reference to the history of Ruth. (HTML)
71. Moses was not the Bridegroom, for to him cometh the word, “Loose thy shoe from off thy foot,”[Exodus 3:5] that he might give place to his Lord. Nor was Joshua, the son of Nun, the Bridegroom, for to him also it was told, saying, “Loose thy shoe from off thy foot,” lest, by reason of the likeness of his name, he should be thought the spouse of the Church. None other is the Bridegroom but Christ alone, of Whom St. John said: “He Who hath the bride is the Bridegroom.” They, therefore, loose their shoes, but His shoe cannot be loosed, even as St. John ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 287, footnote 8 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter I. How impious the Arians are, in attacking that on which human happiness depends. John ever unites the Son with the Father, especially where he says: “That they may know Thee, the only true God, etc.” In that place, then, we must understand the words “true God” also of the Son; for it cannot be denied that He is God, and it cannot be said He is a false god, and least of all that He is God by appellation only. This last point being proved from the Apostle's words, we rightly confess that Christ is true God. (HTML)
25. Christ therefore is, and always is; for He, Who is, always is. And Christ always is, of Whom Moses says: “He that is hath sent me.”[Exodus 3:14] Gabriel indeed was, Raphael was, the angels were; but they who sometime have not been are by no means with equal reason said always to be. But Christ, as we read, “was not it is, and, it is not, but, it is was in Him.” Wherefore it is the property of God alone to be, Who ever is.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 341, footnote 6 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Concerning Repentance. (HTML)
Book I. (HTML)
Chapter XIV. St. Ambrose explains that the flesh given to Satan for destruction is eaten by the serpent when the soul is set free from carnal desires. He gives, therefore, various rules for guarding the senses, points out the snares laid for us by means of pleasures, and exhorts his hearers not to fear the destruction of the flesh by the serpent. (HTML)
... stream,” for he who has passed over is safe. And lastly, the Lord speaks thus: “If thou pass through the water, I am with thee, the rivers shall not overflow thee.” And the prophet says: “I have seen the wicked exalted above the cedars of Libanus, and I passed by, and lo, he was not.” Pass by things of this world, and you will see that the high places of the wicked have fallen. Moses, too, passing by things of this world, saw a great sight and said: “I will turn aside and see this great sight,”[Exodus 3:3] for had he been held by the fleeting pleasures of this world he would not have seen so great a mystery.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 358, footnote 13 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Concerning Repentance. (HTML)
Book II. (HTML)
Chapter XI. The possibility of repentance is a reason why baptism should not be deferred to old age, a practice which is against the will of God in holy Scripture. But it is of no use to practise penance whilst still serving lusts. These must be first subdued. (HTML)
107. We have then learned that we must do penance, and this at a time when the heat of luxury and sin is giving way; and that we, when under the dominion of sin, must show ourselves Godfearing by refraining, rather than allowing ourselves in evil practices. For if it is said to Moses when he was desiring to draw nearer: “Put off thy shoes from off thy feet,”[Exodus 3:5] how much more must we free the feet of our soul from the bonds of the body, and clear our steps from all connection with this world.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 363, footnote 4 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Concerning Virgins. (HTML)
Book I. (HTML)
Chapter I. St. Ambrose, reflecting upon the account he will have to give of his talents, determines to write, and consoles himself with certain examples of God's mercy. Then recognizing his own deficiencies desires that he may be dealt with like the fig-tree in the Gospel, and expresses a hope that words will not fail him in his endeavour to preach Christ. (HTML)
... venture to compose an address, for when God willed even the ass spoke. And I will open my mouth long dumb, that the angel may assist me also, engaged in the burdens of this world, for He can do away with the hindrances of unskilfulness, Who in the ass did away those of nature. In the ark of the Old Testament the priest’s rod budded; with God it is easy that in Holy Church a flower should spring from our knots also. And why should we despair that God should speak in men, Who spoke in the thorn bush?[Exodus 3:4] God did not despise the bush, and would He might give light also to my thorns. Perhaps some may wonder that there is some light even in our thorns; some our thorns will not burn; there will be some whose shoes shall be put off their feet at the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 462, footnote 6 (Image)
Ambrose: Select Works and Letters
Selections from the Letters of St. Ambrose. (HTML)
Epistle LXIII: To the Church at Vercellæ. (HTML)
CCEL Footnote 3704 (In-Text, Margin)
41. Stand therefore firm in your hearts, that no one overthrow you, that no one be able to make you fall. The Apostle has taught us what it is “to stand,” that is what was said to Moses: “The place whereon thou standest is holy ground;”[Exodus 3:5] for no one stands unless he stand by faith, unless he stands fixed in the determination of his own heart. In another place also we read: “But do thou stand here with Me.” Each sentence was spoken by the Lord to Moses, both “Where thou standest is holy ground,” and “Stand here with Me,” that is, thou standest with Me, if thou stand firm in the Church. For the very place is holy, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 204, footnote 4 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults. (HTML)
Book I. Of the Dress of the Monks. (HTML)
Chapter IX. Of their Shoes. (HTML)
... fulfil if, as the Apostle advises, we “make not provision for the flesh with its lusts.” But though lawfully enough they make use of these sandals, as permitted by the Lord’s command, yet they never suffer them to remain on their feet when they approach to celebrate or to receive the holy mysteries, as they think that they ought to observe in the letter that which was said to Moses and to Joshua, the son of Nun: “Loose the latchet of thy shoe: for the place whereon thou standest is holy ground.”[Exodus 3:5]
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 559, footnote 3 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius. (HTML)
Book II. (HTML)
Chapter IV. He produces testimonies to the same doctrine from the Apostle Paul. (HTML)
... grace began to appear, from the moment when God appeared as born in the world. Thus by using the right word, and one exactly suitable, he shows the light of this new grace almost as if he pointed to it with his finger. For that is most properly said to appear, which is shown by sudden light manifesting it. Just as we read in the gospel that the star appeared to the wise men in the East: and in Exodus: “There appeared,” he says, “to Moses an angel in a flame of fire in the bush:”[Exodus 3:2] for in all these and in the case of other visions in the Holy Scripture, Scripture determined that this word in particular should be used, that it might speak of that as “appearing,” which shone forth with unwonted light. So then the Apostle also, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 586, footnote 3 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius. (HTML)
Book V. (HTML)
Chapter VIII. He confirms the judgment of the Apostle by the authority of the Lord. (HTML)
... Simply owing to the Word of God, with which He was entirely united, so that all might understand the closeness of the union of Christ and God: since whatever God said in Christ, that in its fulness the unity of the Divinity claimed for Himself. But conscious of His own eternity, He rightly then when in the body, replied to the Jews, with the very words which He had formerly spoken to Moses in the Spirit. For here He says, “Before Abraham came into being, I am.” But to Moses He says, “I am that I am.”[Exodus 3:14] He certainly announced the eternity of His Divine nature with marvellous grandeur of language, for nothing can be spoken so worthily of God, as that He should be said ever to be. For “to be” admits of no beginning in the past or end in the future. ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 22, footnote 4 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Letters. (HTML)
To Turribius, Bishop of Asturia, upon the errors of the Priscillianists. (HTML)
CCEL Footnote 147 (In-Text, Margin)
... ipso facto God, nor, if a thing is great and wonderful, is it identical with Him “who alone doeth great wonders.” No man is truth, wisdom, justice; but many are partakers of truth, wisdom, and justice. But God alone is exempt from any participating: and anything which is in any degree worthily predicated of Him is not an attribute, but His very essence. For in the Unchangeable there is nothing added, there is nothing lost: because “to be[Exodus 3] ” is ever His peculiar property, and that is eternity. Whence abiding in Himself He renews all things, and receives nothing which He did not Himself give. Accordingly they are over-proud and stone-blind who, when they say the soul is part of the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 388, footnote 3 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Aphrahat: Select Demonstrations. (HTML)
Of Christ the Son of God. (HTML)
CCEL Footnote 1050 (In-Text, Margin)
5. For the name of Divinity is given for the highest honour in the world, and with whomsoever God is well pleased, He applies it to him. But however, the names of God are many and are venerable, as He delivered His names to Moses, saying to him:— I am the God of your fathers, the God of Abraham and the God of Isaac and the God of Jacob. This is My Name for ever, and this is My memorial unto generations.[Exodus 3:6] And He called His name Ahiyah ashar Ahiyah, El Shaddai and Adonai Sabaoth. By these names is God called. The great and honourable name of Godhead He withheld not from His righteous ones; even as, though He is the great King, without grudging He applied the great and honourable ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 388, footnote 3 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Aphrahat: Select Demonstrations. (HTML)
Of Christ the Son of God. (HTML)
CCEL Footnote 1050 (In-Text, Margin)
5. For the name of Divinity is given for the highest honour in the world, and with whomsoever God is well pleased, He applies it to him. But however, the names of God are many and are venerable, as He delivered His names to Moses, saying to him:— I am the God of your fathers, the God of Abraham and the God of Isaac and the God of Jacob. This is My Name for ever, and this is My memorial unto generations.[Exodus 3:15] And He called His name Ahiyah ashar Ahiyah, El Shaddai and Adonai Sabaoth. By these names is God called. The great and honourable name of Godhead He withheld not from His righteous ones; even as, though He is the great King, without grudging He applied the great and honourable ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 388, footnote 4 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Aphrahat: Select Demonstrations. (HTML)
Of Christ the Son of God. (HTML)
CCEL Footnote 1051 (In-Text, Margin)
5. For the name of Divinity is given for the highest honour in the world, and with whomsoever God is well pleased, He applies it to him. But however, the names of God are many and are venerable, as He delivered His names to Moses, saying to him:— I am the God of your fathers, the God of Abraham and the God of Isaac and the God of Jacob. This is My Name for ever, and this is My memorial unto generations. And He called His name Ahiyah ashar Ahiyah, El Shaddai and Adonai Sabaoth.[Exodus 3:14] By these names is God called. The great and honourable name of Godhead He withheld not from His righteous ones; even as, though He is the great King, without grudging He applied the great and honourable name of Kingship to men who are His ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 402, footnote 6 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Aphrahat: Select Demonstrations. (HTML)
Of Death and the Latter Times. (HTML)
CCEL Footnote 1168 (In-Text, Margin)
... when Adam transgressed the commandment whereby the sentence of death was passed upon his progeny, Death hoped that he would bind fast all the sons of man and would be king over them for ever. But when Moses came, he proclaimed the resurrection, and Death knew that his kingdom is to be made void. For Moses said:— Reuben shall live and not die, and shall be in number. And when the Holy One called Moses from the bush he said thus to him:— I am the God of Abraham, of Isaac, and of Jacob.[Exodus 3:6] When Death heard this utterance, he trembled and feared and was terrified and was perturbed, and knew that he had not become king for ever over the children of Adam. From the hour that he heard God saying to Moses:— I am the God of Abraham, of ...