Early Church Fathers Scripture Index : Texts
Psalms 8:7
There are 6 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 465, footnote 20 (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 Laodiceans. The Proper Designation is to the Ephesians. Recapitulation of All Things in Christ from the Beginning of the Creation. No Room for Marcion's Christ Here. Numerous Parallels Between This Epistle and Passages in the Old Testament. The Prince of the Power of the Air, and the God of This World--Who? Creation and Regeneration the Work of One God. How Christ Has Made the Law Obsolete. A Vain Erasure of Marcion's. The Apostles as Well as the Prophets from the Creator. (HTML)
... who promised such an inheritance in the call of the Gentiles: “Ask of me, and I will give Thee the heathen for Thine inheritance.” It was He who “wrought in Christ His mighty power, by raising Him from the dead, and setting Him at His own right hand, and putting all things under His feet” —even the same who said: “Sit Thou on my right hand, until I make Thine enemies Thy footstool.” For in another passage the Spirit says to the Father concerning the Son: “Thou hast put all things under His feet.”[Psalms 8:7] Now, if from all these facts which are found in the Creator there is yet to be deduced another god and another Christ, let us go in quest of the Creator. I suppose, forsooth, we find Him, when he speaks of such as “were dead in trespasses and sins, ...
Ante-Nicene Fathers, Volume 3, page 657, footnote 4 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Repentance. (HTML)
True Repentance a Thing Divine, Originated by God, and Subject to His Laws. (HTML)
CCEL Footnote 8424 (In-Text, Margin)
... In short, they would regulate the limit of their repentance, because they would reach (a limit) in sinning too—by fearing God, I mean. But where there is no fear, in like manner there is no amendment; where there is no amendment, repentance is of necessity vain, for it lacks the fruit for which God sowed it; that is, man’s salvation. For God—after so many and so great sins of human temerity, begun by the first of the race, Adam, after the condemnation of man, together with the dowry of the world[Psalms 8:4-8] after his ejection from paradise and subjection to death—when He had hasted back to His own mercy, did from that time onward inaugurate repentance in His own self, by rescinding the sentence of His first wrath, engaging to grant pardon to His own ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 80, footnote 6 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He describes the twenty-ninth year of his age, in which, having discovered the fallacies of the Manichæans, he professed rhetoric at Rome and Milan. Having heard Ambrose, he begins to come to himself. (HTML)
Having Heard Faustus, the Most Learned Bishop of the Manichæans, He Discerns that God, the Author Both of Things Animate and Inanimate, Chiefly Has Care for the Humble. (HTML)
CCEL Footnote 367 (In-Text, Margin)
... religiously whence they have the ability where-with they seek out these things. And finding that Thou hast made them, they give not themselves up to Thee, that Thou mayest preserve what Thou hast made, nor sacrifice themselves to Thee, even such as they have made themselves to be; nor do they slay their own pride, as fowls of the air, nor their own curiosities, by which (like the fishes of the sea) they wander over the unknown paths of the abyss, nor their own extravagance, as the “beasts of the field,”[Psalms 8:7-8] that Thou, Lord, “a consuming fire,” mayest burn up their lifeless cares and renew them immortally.
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 53, footnote 1 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book I (HTML)
Examination of the meaning of 'subjection:' in that he says that the nature of the Holy Spirit is subject to that of the Father and the Son. It is shewn that the Holy Spirit is of an equal, not inferior, rank to the Father and the Son. (HTML)
Let us first, then, ascertain the meaning of this word ‘subjection’ in Scripture. To whom is it applied? The Creator, honouring man in his having been made in His own image, ‘hath placed’ the brute creation ‘in subjection under his feet;’ as great David relating this favour (of God) exclaimed in the Psalms[Psalms 8:6-8]: “He put all things,” he says, “under his feet,” and he mentions by name the creatures so subjected. There is still another meaning of ‘subjection’ in Scripture. Ascribing to God Himself the cause of his success in war, the Psalmist says, “He hath put peoples and nations in subjection under our feet,” and “He that putteth peoples in subjection ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 130, footnote 7 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
He proceeds to discuss the views held by Eunomius, and by the Church, touching the Holy Spirit; and to show that the Father, the Son, and the Holy Ghost are not three Gods, but one God. He also discusses different senses of “Subjection,” and therein shows that the subjection of all things to the Son is the same as the subjection of the Son to the Father. (HTML)
... How is it then that Eunomius goes so far as to define that He also is one of the things that came into being by the Son, condemned to eternal subjection. For he describes Him as “once for all made subject,” enthralling the guiding and governing Spirit in I know not what form of subjection. For this expression of “subjection” has many significations in Holy Scripture, and is understood and used with many varieties of meaning. For the Psalmist says that even irrational nature is put in subjection[Psalms 8:7-8], and brings under the same term those who are overcome in war, while the apostle bids servants to be in subjection to their own masters, and that those who are placed over the priesthood should have their children in subjection, as their disorderly ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 23, footnote 4 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Duties of the Clergy. (HTML)
Book I. (HTML)
Chapter XXVIII. A community rests upon justice and good-will. Two parts of the former, revenge and private possession, are not recognized by Christians. What the Stoics say about common property and mutual help has been borrowed from the sacred writings. The greatness of the glory of justice, and what hinders access to it. (HTML)
133. But whence have they got such ideas but out of the holy Scriptures? For Moses wrote that God said: “Let us make man in our image, after our likeness, and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over every creeping thing that creepeth upon the earth.” And David said: “Thou hast put all things under his feet; all sheep and oxen, yea, and the beasts of the field, the fowls of the air, and the fishes of the sea.”[Psalms 8:7-8] So these philosophers have learnt from our writings that all things were made subject to man, and, therefore, they think that all things were produced also for man’s sake.