Early Church Fathers Scripture Index : Texts
1 Kings 18
There are 38 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 6, footnote 10 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Clement of Rome (HTML)
First Epistle to the Corinthians (HTML)
Chapter IV.—Many evils have already flowed from this source in ancient times. (HTML)
CCEL Footnote 24 (In-Text, Margin)
... face of Pharaoh king of Egypt, when he heard these words from his fellow-countryman, “Who made thee a judge or a ruler over us? wilt thou kill me, as thou didst kill the Egyptian yesterday?” On account of envy, Aaron and Miriam had to make their abode without the camp. Envy brought down Dathan and Abiram alive to Hades, through the sedition which they excited against God’s servant Moses. Through envy, David underwent the hatred not only of foreigners, but was also persecuted by Saul king of Israel.[1 Kings 18:8]
Ante-Nicene Fathers, Volume 1, page 333, footnote 1 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book I (HTML)
Chapter XI.—The opinions of Valentinus, with those of his disciples and others. (HTML)
CCEL Footnote 2804 (In-Text, Margin)
... again I term Utter-Emptiness. This Gourd and Emptiness, since they are one, produced (and yet did not simply produce, so as to be apart from themselves) a fruit, everywhere visible, eatable, and delicious, which fruit-language calls a Cucumber. Along with this Cucumber exists a power of the same essence, which again I call a Melon. These powers, the Gourd, Utter-Emptiness, the Cucumber, and the Melon, brought forth the remaining multitude of the delirious melons of Valentinus.[1 Kings 18:27] For if it is fitting that that language which is used respecting the universe be transformed to the primary Tetrad, and if any one may assign names at his pleasure, who shall prevent us from adopting these names, as being much more credible [than ...
Ante-Nicene Fathers, Volume 1, page 344, footnote 12 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book I (HTML)
Chapter XVIII.—Passages from Moses, which the heretics pervert to the support of their hypothesis. (HTML)
CCEL Footnote 2901 (In-Text, Margin)
... everywhere [in Scripture]. For they declare that the twelve sons of Jacob, from whom also sprung twelve tribes,— the breastplate of the high priest, which bore twelve precious stones and twelve little bells, —the twelve stones which were placed by Moses at the foot of the mountain, —the same number which was placed by Joshua in the river, and again, on the other side, the bearers of the ark of the covenant, —those stones which were set up by Elijah when the heifer was offered as a burnt-offering;[1 Kings 18:31] the number, too, of the apostles; and, in fine, every event which embraces in it the number twelve,—set forth their Duodecad. And then the union of all these, which is called the Triacontad, they strenuously endeavour to demonstrate by the ...
Ante-Nicene Fathers, Volume 1, page 419, footnote 18 (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 3348 (In-Text, Margin)
... for this [purpose], that we may know of whom he speaks. Jeremiah also says the same: “The gods that have not made the heavens and earth, let them perish from the earth which is under the heaven.” For, from the fact of his having subjoined their destruction, he shows them to be no gods at all. Elias, too, when all Israel was assembled at Mount Carmel, wishing to turn them from idolatry, says to them, “How long halt ye between two opinions? If the Lord be God, follow Him.”[1 Kings 18:21] And again, at the burnt-offering, he thus addresses the idolatrous priests: “Ye shall call upon the name of your gods, and I will call on the name of the Lord my God; and the Lord that will hearken by fire, He is God.” Now, ...
Ante-Nicene Fathers, Volume 1, page 419, footnote 20 (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 3350 (In-Text, Margin)
... of the Lord my God; and the Lord that will hearken by fire, He is God.” Now, from the fact of the prophet having said these words, he proves that these gods which were reputed so among those men, are no gods at all. He directed them to that God upon whom he believed, and who was truly God; whom invoking, he exclaimed, “ Lord God of Abraham, God of Isaac, and God of Jacob, hear me to-day, and let all this people know that Thou art the God of Israel.”[1 Kings 18:36]
Ante-Nicene Fathers, Volume 1, page 427, footnote 5 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book III (HTML)
Chapter XI—Proofs in continuation, extracted from St. John’s Gospel. The Gospels are four in number, neither more nor less. Mystic reasons for this. (HTML)
CCEL Footnote 3438 (In-Text, Margin)
... then, was John, the forerunner, who testifies of the Light, sent [into the world]? Truly it was by Him, of whom Gabriel is the angel, who also announced the glad tidings of his birth: [that God] who also had promised by the prophets that He would send His messenger before the face of His Son, who should prepare His way, that is, that he should bear witness of that Light in the spirit and power of Elias. But, again, of what God was Elias the servant and the prophet? Of Him who made heaven and earth,[1 Kings 18:36] as he does himself confess. John, therefore, having been sent by the founder and maker of this world, how could he testify of that Light, which came down from things unspeakable and invisible? For all the heretics have decided that the Demiurge was ...
Ante-Nicene Fathers, Volume 3, page 690, footnote 24 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Prayer. (HTML)
Of the Power of Prayer. (HTML)
CCEL Footnote 8948 (In-Text, Margin)
For what has God, who exacts it ever denied to prayer coming from “spirit and truth?” How mighty specimens of its efficacy do we read, and hear, and believe! Old-world prayer, indeed, used to free from fires, and from beasts, and from famine;[1 Kings 18] and yet it had not (then) received its form from Christ. But how far more amply operative is Christian prayer! It does not station the angel of dew in mid-fires, nor muzzle lions, nor transfer to the hungry the rustics’ bread; it has no delegated grace to avert any sense of suffering; but it supplies the suffering, and the feeling, and the grieving, with ...
Ante-Nicene Fathers, Volume 5, page 570, footnote 5 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Seventh Council of Carthage under Cyprian. Concerning the Baptism of Heretics. (HTML)
The Seventh Council of Carthage under Cyprian. Concerning the Baptism of Heretics. (HTML)
CCEL Footnote 4754 (In-Text, Margin)
Pelagianus of Luperciana said: It is written, “Either the Lord is God, or Baal is God.”[1 Kings 18:21] Therefore in the present case also, either the Church is the Church, or heresy is the Church. On the other hand, if heresy is not the Church, how can the Church’s baptism be among heretics?
Ante-Nicene Fathers, Volume 6, page 477, footnote 7 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Arnobius. (HTML)
The Seven Books of Arnobius Against the Heathen. (Adversus Gentes.) (HTML)
Book IV. (HTML)
Chapter IV. (HTML)
... themselves, who do not help other nations? and how can they be gods, if they do not exercise their divine power impartially towards all nations everywhere? and where, I pray you, was this goddess Pellonia long ago, when the national honour was brought under the yoke at the Caudine Forks? when at the Trasimene lake the streams ran with blood? when the plains of Diomede were heaped up with dead Romans when a thousand other blows were sustained in countless disastrous battles? Was she snoring and sleeping;[1 Kings 18:27] or, as the base often do, had she deserted to the enemies’ camp?
Ante-Nicene Fathers, Volume 7, page 35, footnote 3 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Lactantius (HTML)
The Divine Institutes (HTML)
Book I. Of the False Worship of the Gods (HTML)
Chap. XXI.—Of certain deities peculiar to barbarians, and their sacred rites; and in like manner concerning the Romans (HTML)
From this kind of sacrifices those public rites are to be judged signs of no less madness; some of which are in honour of the mother of the gods, in which men mutilate themselves; others are in honour of Virtus, whom they also call Bellona, in which the priests make offsprings not with the blood of another victim, but with their own.[1 Kings 18:28] For, cutting their shoulders, and thrusting forth drawn swords in each hand, they run, they are beside themselves, they are frantic. Quintilian therefore says excellently in his Fanatic: “If a god compels this, he does it in anger.” Are even these things sacred? Is it not better to live like cattle, than to worship deities so ...
Ante-Nicene Fathers, Volume 7, page 465, footnote 3 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book VII. Concerning the Christian Life, and the Eucharist, and the Initiation into Christ (HTML)
Sec. I.—On the Two Ways,—The Way of Life and the Way of Death (HTML)
CCEL Footnote 3346 (In-Text, Margin)
I. The lawgiver Moses said to the Israelites, “Behold, I have set before your face the way of life and the way of death;” and added, “Choose life, that thou mayest live.” Elijah the prophet also said to the people: “How long will you halt with both your legs? If the Lord be God, follow Him.”[1 Kings 18] The Lord Jesus also said justly: “No one can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other.” We also, following our teacher Christ, “who is the Saviour of all men, especially of those that believe,” are obliged to say that there are two ways—the ...
Ante-Nicene Fathers, Volume 7, page 475, footnote 5 (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 3512 (In-Text, Margin)
... Oath; of Jacob in Bethel; of Moses in the desert; 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 before his rash vow; of Barak and Deborah in the days of Sisera; of Samuel in Mizpeh; of David in the threshing-floor of Ornan the Jebusite; of Solomon in Gibeon and in Jerusalem: of Elijah in Mount Carmel;[1 Kings 18] of Elisha at the barren fountain; of Jehoshaphat in war; of Hezekiah in his sickness, and concerning Sennacherib; of Manasseh in the land of the Chaldeans, after his transgression; of Josiah in Phassa; of Ezra at the return; of Daniel in the den of ...
Ante-Nicene Fathers, Volume 8, page 150, footnote 1 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Pseudo-Clementine Literature. (HTML)
The Recognitions of Clement. (HTML)
Book V. (HTML)
God's Care of Human Things. (HTML)
... God’s care over men. For unless by the power of the Most High, the more powerful would never minister to the inferior; and by this God is shown to have not only a care over men, but some great affection, since He has deputed such noble elements to their service. But that men may also attain to the friendship of God, is proved to us by the example of those to whose prayers He has been so favourable, that He has withheld the heaven from rain when they wished, and has again opened it when they prayed.[1 Kings 18] And many other things He has bestowed upon those who does His will, which could not be bestowed but upon His friends. But you will say, What harm is done to God if these things also are worshipped by us? If any one of you should pay to another the ...
Ante-Nicene Fathers, Volume 9, page 230, footnote 14 (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)
Many Evils Have Already Flowed from This Source in Ancient Times. (HTML)
CCEL Footnote 4022 (In-Text, Margin)
... face of Pharaoh king of Egypt, when he heard these words from his fellow-countryman, “Who made thee a judge or a ruler over us? Wilt thou kill me, as thou didst kill the Egyptian yesterday?” On account of envy, Aaron and Miriam had to make their abode without the camp. Envy brought down Dathan and Abiram alive to Hades, through the sedition which they excited against God’s servant Moses. Through envy, David not only underwent the hatred of foreigners, but was also persecuted by Saul king of Israel.[1 Kings 18:8]
Ante-Nicene Fathers, Volume 9, page 362, 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 VI. (HTML)
John I. 24, 25. Of the Baptism of John, that of Elijah, and that of Christ. (HTML)
... crying in the wilderness has no authority to do so, “Most harshly, my friends, do you question the messenger sent before the face of Christ to prepare His way before Him. The mysteries which belong to this point are all hidden to you; for Jesus being, whether you will or not, the Christ, did not Himself baptize but His disciples, He who was Himself the prophet. And how have you come to believe that Elijah who is to come will baptize?” He did not baptize the logs upon the altar in the times of Ahab,[1 Kings 18:33] though they needed such a bath to be burned up, what time the Lord appeared in fire. No, he commands the priests to do this for him, and that not only once; for he says, “Do it a second time,” upon which they did it a second time, and “Do it a third ...
Ante-Nicene Fathers, Volume 9, page 463, footnote 8 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XII. (HTML)
Importance of the Expressions “Behind” And “Turned.” (HTML)
... worthy of Me.” And as a general principle observe the expression “behind”; because it is a good thing when any one goes behind the Lord God and is behind the Christ; but it is the opposite when any one casts the words of God behind him, or when he transgresses the commandment which says, “Do not walk behind thy lusts.” And Elijah also, in the third Book of Kings, says to the people, “How long halt ye on both your knees? If God is the Lord, go behind Him, but if Baal is the Lord, go behind him.”[1 Kings 18:21] And Jesus says this to Peter when He “turned,” and He does so by way of conferring a favour. And if therefore you will collect more illustrations of the “having turned,” and especially those which are ascribed to Jesus, and compare them with one ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 64, footnote 2 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Of the seventeenth, eighteenth, and nineteenth years of his age, passed at Carthage, when, having completed his course of studies, he is caught in the snares of a licentious passion, and falls into the errors of the Manichæans. (HTML)
He Attacks the Doctrine of the Manichæans Concerning Evil, God, and the Righteousness of the Patriarchs. (HTML)
CCEL Footnote 242 (In-Text, Margin)
12. For I was ignorant as to that which really is, and was, as it were, violently moved to give my support to foolish deceivers, when they asked me, “Whence is evil?” —and, “Is God limited by a bodily shape, and has He hairs and nails?”—and, “Are they to be esteemed righteous who had many wives at once and did kill men, and sacrificed living creatures?”[1 Kings 18:40] At which things I, in my ignorance, was much disturbed, and, retreating from the truth, I appeared to myself to be going towards it; because as yet I knew not that evil was naught but a privation of good, until in the end it ceases altogether to be; which how should I see, the sight of whose eyes saw no further than ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 288, footnote 1 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
Letters of St. Augustin (HTML)
Letters of St. Augustin (HTML)
To Eleusius, Glorius, and the Two Felixes (HTML)
CCEL Footnote 1653 (In-Text, Margin)
... righteous man putting even a bad man to death. This was, of course, not relevant to the matter in hand; for I conceded that wherever such crimes were committed by men having the name of Christians, they were not the actions of good men. Nevertheless, in order to show him what was the true question before us, I answered by inquiring whether Elijah seemed to him to be a righteous man; to which he could not but assent. Thereupon I reminded him how many false prophets Elijah slew with his own hand.[1 Kings 18:40] He saw plainly herein, as indeed he could not but see, that such things were then lawful to righteous men. For they did these things as prophets guided by the Spirit and sanctioned by the authority of God, who knows infallibly to whom it may be even ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 59, footnote 6 (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)
Why Miracles are Not Usual Works. (HTML)
... and poured out upon the face of the earth on certain days of every year. But when this was done at the prayer of the holy Elijah; because so continued and long a course of fair weather had gone before, that men were famished; and because at that very hour, in which the servant of God prayed, the air itself had not, by any moist aspect, put forth signs of the coming rain; the divine power was apparent in the great and rapid showers that followed, and by which that miracle was granted and dispensed.[1 Kings 18:45] In like manner, God works ordinarily through thunders and lightnings: but because these were wrought in an unusual manner on Mount Sinai, and those sounds were not uttered with a confused noise, but so that it appeared by most sure proofs that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 502, footnote 10 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
On Baptism, Against the Donatists. (HTML)
In which the remaining judgments of the Council of Carthage are examined. (HTML)
Chapter 8 (HTML)
14. Pelagianus of Luperciana said: "It is written, ‘Either the Lord is God, or Baal is God.’[1 Kings 18:21] So now either the Church is the Church, or heresy is the Church. Further, if heresy be not the Church, how can the baptism of the Church exist among heretics?"
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 540, footnote 4 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
In which Augustin replies to all the several statements in the letter of Petilianus, as though disputing with an adversary face to face. (HTML)
Chapter 19 (HTML)
... the precept which we receive from the Lord, "But I say unto you, that ye resist not evil," why may it not also be that a pious man should eject an impious man, or a just man him that is unjust, in the exercise of duly and lawfully constituted authority, from seats which are unlawfully usurped, or retained to the despite of God? For you would not say that the false prophets suffered persecution at the hands of Elijah, in the same sense that Elijah suffered persecution from the wickedest of kings?[1 Kings 18] Or that because the Lord was scourged by His persecutors, therefore those whom He Himself drove out of the temple with scourges are to be put in comparison with His sufferings? It remains, therefore, that we should acknowledge that there is no other ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 579, footnote 11 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
In which Augustin replies to all the several statements in the letter of Petilianus, as though disputing with an adversary face to face. (HTML)
Chapter 93 (HTML)
... tribulation of a prison, in which his chastity was tried as gold is tried in the fire, being raised by Pharaoh to great honors, even swore by the life of Pharaoh, —not as though puffed up with vain conceit, but being not unmindful of his kindness. The daughter of a king adopted Moses. David took refuge with a king of another race, compelled thereto by the unrighteousness of the king of Israel. Elijah ran before the chariot of a most wicked king,—not by the king’s command, but from his own loyalty.[1 Kings 18:44-46] Elisha thought it good to offer of his own accord to the woman who had sheltered him anything that she might wish to have obtained from the king through his intercession. But I will come to the actual times when the people of God were in captivity, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 28, footnote 1 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Our Lord’s Sermon on the Mount. (HTML)
Explanation of the First Part of the Sermon Delivered by Our Lord on the Mount, as Contained in the Fifth Chapter of Matthew. (HTML)
Chapter XX (HTML)
CCEL Footnote 192 (In-Text, Margin)
... soul from the body is not to be dreaded, yet, in accordance with the sentiment of those who might fear it, punished some sins with death, both because the living were struck with a salutary fear, and because it was not death itself that would injure those who were being punished with death, but sin, which might be increased if they continued to live. They did not judge rashly on whom God had bestowed such a power of judging. Hence it is that Elijah inflicted death on many, both with his own hand[1 Kings 18:40] and by calling down fire from heaven; as was done also without rashness by many other great and godlike men, in the same spirit of concern for the good of humanity. And when the disciples had quoted an example from this Elias, mentioning to the Lord ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 37, footnote 8 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Our Lord’s Sermon on the Mount. (HTML)
On the Latter Part of Our Lord’s Sermon on the Mount, Contained in the Sixth and Seventh Chapters of Matthew. (HTML)
Chapter III (HTML)
CCEL Footnote 263 (In-Text, Margin)
12. “But when ye pray,” says He, “do not speak much,[1 Kings 18:26] as the heathen do; for they think that they shall be heard for their much speaking.” As it is characteristic of the hypocrites to exhibit themselves to be gazed at when praying, and their fruit is to please men, so it is characteristic of the heathen, i.e. of the Gentiles, to think they are heard for their much speaking. And in reality, every kind of much speaking comes from the Gentiles, who make it their endeavour to exercise the tongue rather than to cleanse ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 38, footnote 9 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Treatise Concerning the Christian Priesthood. (HTML)
Book I (HTML)
CCEL Footnote 62 (In-Text, Margin)
... mischievous intention. In fact action of this kind ought not to be called deceit, but rather a kind of good management, cleverness and skill, capable of finding out ways where resources fail, and making up for the defects of the mind. For I would not call Phinees a murderer, although he slew two human beings with one stroke: nor yet Elias after the slaughter of the 100 soldiers, and the captain, and the torrents of blood which he caused to be shed by the destruction of those who sacrificed to devils.[1 Kings 18:34] For if we were to concede this, and to examine the bare deeds in themselves apart from the intention of the doers, one might if he pleased judge Abraham guilty of child-murder and accuse his grandson and descendant of wickedness and guile. For the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 396, footnote 7 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
The Homilies on the Statues to the People of Antioch. (HTML)
Homily VIII (HTML)
CCEL Footnote 1380 (In-Text, Margin)
... carries about everywhere; and just as it would be impossible to flee from himself, so neither can he escape the persecutor within; but wherever he goeth, he is scourged, and hath an incurable wound! But not such is the righteous man. Of what nature then is he? Hear: “The righteous is bold as a lion!” Such a man was Elias. He saw, for instance, the king coming towards him, and when he said, “Why is it that thou pervertest Israel?” he answered, “I pervert not Israel, but thou and thy father’s house.”[1 Kings 18:17-18] Truly, the just man is bold as a lion; for he stood up against the king just as a lion doth against some vile cur. Although the one had the purple, the other had the sheepskin, which was the more venerable garment of the two; for that purple brought ...
Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 110, footnote 1 (Image)
Chrysostom: Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon
The Commentary and Homilies of St. John Chrysostom on Galatians and Ephesians. (HTML)
Homilies on Ephesians. (HTML)
Ephesians 4:17 (HTML)
CCEL Footnote 309 (In-Text, Margin)
... own lamp? The sun supplies us with light, but where he cannot, a lamp can do it. Then why not worship thy lamp? “Nay,” one will say, “I worship the fire.” Oh, how ridiculous! So great is the absurdity, and yet look again at another absurdity. Why extinguish the object of thy worship? Why destroy, why annihilate thy god? Wherefore dost thou not suffer thy house to be filled with him? For if the fire be god, let him feed upon thy body. Put not thy god under the bottom of thy kettle, or thy cauldron.[1 Kings 18:27] Bring him into thy inner chambers, bring him within thy silken draperies. Whereas not only dost thou not bring him in, but if by any accident he has found entrance, thou drivest him out from every place, thou callest everybody together, and, as ...
Nicene and Post-Nicene Fathers, Series 2, Volume 2, page 82, footnote 11 (Image)
Socrates: Church History from A.D. 305-438; Sozomenus: Church History from A.D. 323-425
The Ecclesiastical History of Socrates Scholasticus. (HTML)
Book III (HTML)
Quotations from Athanasius' 'Defense of his Flight.' (HTML)
CCEL Footnote 492 (In-Text, Margin)
... cave, after contriving to extricate himself from the treacherous designs of Abimelech, by feigning madness? What will these reckless asserters of whatever suits their purpose answer, when they are reminded of the great prophet Elijah, who by calling upon God had recalled the dead to life, hiding himself from dread of Ahab, and fleeing on account of Jezebel’s menaces? At which time the sons of the prophets also, being sought for in order to be slain, withdrew, and were concealed in caves by Obadiah;[1 Kings 18:4] or are they unacquainted with these instances because of their antiquity? Have they forgotten also what is recorded in the Gospel, that the disciples retreated and hid themselves for fear of the Jews? Paul, when sought for by the governor [of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 198, footnote 3 (Image)
Athanasius: Select Writings and Letters
Life of Antony. (Vita Antoni.) (HTML)
Life of Antony. (Vita Antoni.) (HTML)
Details of his life at this time (271-285?) (HTML)
CCEL Footnote 1010 (In-Text, Margin)
... conclusion, ‘that progress in virtue, and retirement from the world for the sake of it, ought not to be measured by time, but by desire and fixity of purpose.’ He at least gave no thought to the past, but day by day, as if he were at the beginning of his discipline, applied greater pains for advancement, often repeating to himself the saying of Paul: ‘Forgetting the things which are behind and stretching forward to the things which are before.’ He was also mindful of the words spoken by the prophet Elias[1 Kings 18:15], ‘the Lord liveth before whose presence I stand to-day.’ For he observed that in saying ‘to-day’ the prophet did not compute the time that had gone by: but daily as though ever commencing he eagerly endeavoured to make himself fit to appear before ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 258, footnote 8 (Image)
Athanasius: Select Writings and Letters
Defence of His Flight. (Apologia de Fuga.) (HTML)
Defence of His Flight. (Apologia de Fuga.) (HTML)
Their real grievance is not that Athanasius is a coward, but that he is free. (HTML)
CCEL Footnote 1433 (In-Text, Margin)
... him, and for hiding himself in the cave, and for changing his appearance, until he withdrew from Abimelech, and escaped his designs against him? What will they say, they who are ready to say anything, when they see the great Elijah, after calling upon God and raising the dead, hiding himself for fear of Ahab, and fleeing from the threats of Jezebel? At which time also the sons of the prophets, when they were sought after, hid themselves with the assistance of Obadiah, and lay concealed in caves[1 Kings 18:15].
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 65, footnote 11 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
Paula and Eustochium to Marcella. (HTML)
CCEL Footnote 1018 (In-Text, Margin)
... shall see the prophet, Amos, upon his crag blowing his shepherd’s horn. We shall hasten, if not to the tents, to the monuments of Abraham, Isaac and Jacob, and of their three illustrious wives. We shall see the fountain in which the eunuch was immersed by Philip. We shall make a pilgrimage to Samaria, and side by side venerate the ashes of John the Baptist, of Elisha, and of Obadiah. We shall enter the very caves where in the time of persecution and famine the companies of the prophets were fed.[1 Kings 18:3-4] If only you will come, we shall go to see Nazareth, as its name denotes, the flower of Galilee. Not far off Cana will be visible, where the water was turned into wine. We shall make our way to Tabor, and see the tabernacles there which the Saviour ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 202, footnote 1 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 2863 (In-Text, Margin)
... baying like dogs, roaring like lions, hissing like serpents and bellowing like bulls. They twisted their heads and bent them backwards until they touched the ground; women too were suspended head downward and their clothes did not fall off. Paula pitied them all, and shedding tears over them prayed Christ to have mercy on them. And weak as she was she climbed the mountain on foot; for in two of its caves Obadiah in a time of persecution and famine had fed a hundred prophets with bread and water.[1 Kings 18:4] Then she passed quickly through Nazareth the nursery of the Lord; Cana and Capernaum familiar with the signs wrought by Him; the lake of Tiberias sanctified by His voyages upon it; the wilderness where countless Gentiles were satisfied with a few ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 213, footnote 10 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Riparius. (HTML)
CCEL Footnote 3033 (In-Text, Margin)
3. You may perhaps in your secret thoughts find fault with me for thus assailing a man behind his back. I will frankly admit that my indignation overpowers me; I cannot listen with patience to such sacrilegious opinions. I have read of the javelin of Phinehas, of the harshness of Elijah,[1 Kings 18:40] of the jealous anger of Simon the zealot, of the severity of Peter in putting to death Ananias and Sapphira, and of the firmness of Paul who, when Elymas the sorcerer withstood the ways of the Lord, doomed him to lifelong blindness. There is no cruelty in regard for God’s honour. Wherefore also in the Law it is said: “If thy brother or thy friend or the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 425, footnote 7 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
To Pammachius against John of Jerusalem. (HTML)
CCEL Footnote 4992 (In-Text, Margin)
... and make some slip or other. Being then merciful to ourselves, we are not rigorous towards others; nay, rather, we pray and beseech him either to simply tell us our own faults, or to openly defend those of other men. I dislike ambiguities; I dislike to be told what is capable of two meanings. Let us contemplate with unveiled face the glory of the Lord. Once upon a time the people of Israel halted between two opinions. But, said Elias, which is by interpretation the strong one of the Lord,[1 Kings 18:21] “How long halt ye between two opinions? If the Lord be God, go after him; but if Baal, follow him.” And the Lord himself says concerning the Jews, “the strange children lied unto me; the strange children became feeble, and limped out of their ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 11, footnote 6 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On Repentance and Remission of Sins, and Concerning the Adversary. (HTML)
CCEL Footnote 529 (In-Text, Margin)
13. Thou seest that it is good to make confession. Thou seest that there is salvation for them that repent. Solomon also fell but what saith he? Afterwards I repented. Ahab, too, the King of Samaria, became a most wicked idolater, an outrageous man, the murderer of the Prophets[1 Kings 18:4], a stranger to godliness, a coveter of other men’s fields and vineyards. Yet when by Jezebel’s means he had slain Naboth, and the Prophet Elias came and merely threatened him, he rent his garments, and put on sackcloth. And what saith the merciful God to Elias? Hast than seen how Ahab is pricked in the heart before Me? as if almost He would ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 299, footnote 3 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Second Theological Oration. (HTML)
CCEL Footnote 3499 (In-Text, Margin)
... clouds, and, fixing part in the clouds (O marvel!) held by His Word though its nature is to flow, poureth out the rest upon the face of the whole earth, and scattereth it abroad in due season, and in just proportions, and neither suffereth the whole substance of moisture to go out free and uncontrolled (for sufficient was the cleansing in the days of Noah; and He who cannot lie is not forgetful of His own covenant);…nor yet restraineth it entirely that we should not again stand in need of an Elias[1 Kings 18:44] to bring the drought to an end. If He shall shut up heaven, it saith, who shall open it? If He open the floodgates, who shall shut them up? Who can bring an excess or withhold a sufficiency of rain, unless he govern the Universe by his own measures ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 387, footnote 14 (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 4313 (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[1 Kings 18:42] 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; 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 ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 122, footnote 13 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book II. (HTML)
Chapter VII. The Holy Spirit is no less the author of spiritual creation or regeneration than the Father and the Son. The excellence of that creation, and wherein it consists. How we are to understand holy Scripture, when it attributes a body or members to God. (HTML)
63. In like manner the Lord Himself also testifies that we are born again of the Spirit according to grace, saying: “That which is born of the flesh is flesh, because it is born of flesh; and that which is born of the Spirit is spirit, because God is Spirit. Marvel not that I said unto you, Ye must be born again. The Spirit breatheth[1 Kings 18:45] where He willeth, and thou hearest His voice, but knowest not whence He cometh or whither He goeth, so is every one who is born of the Spirit.”