Psalms 11

There are 34 footnotes for this reference.

Ante-Nicene Fathers, Volume 2, page 492, footnote 6 (Image)

Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria

Clement of Alexandria (HTML)

The Stromata, or Miscellanies (HTML)

Book VI (HTML)

Chapter VI.—The Gospel Was Preached to Jews and Gentiles in Hades. (HTML)

If, then, He preached the Gospel to those in the flesh that they might not be condemned unjustly, how is it conceivable that He did not for the same cause preach the Gospel to those who had departed this life before His advent? “For the righteous Lord loveth righteousness: His countenance beholdeth uprightness.”[Psalms 11:7] “But he that loveth wickedness hateth his own soul.”

Ante-Nicene Fathers, Volume 2, page 492, footnote 7 (Image)

Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria

Clement of Alexandria (HTML)

The Stromata, or Miscellanies (HTML)

Book VI (HTML)

Chapter VI.—The Gospel Was Preached to Jews and Gentiles in Hades. (HTML)

If, then, He preached the Gospel to those in the flesh that they might not be condemned unjustly, how is it conceivable that He did not for the same cause preach the Gospel to those who had departed this life before His advent? “For the righteous Lord loveth righteousness: His countenance beholdeth uprightness.” “But he that loveth wickedness hateth his own soul.”[Psalms 11:6]

Ante-Nicene Fathers, Volume 6, page 294, footnote 4 (Image)

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

Alexander of Alexandria. (HTML)

Epistles on the Arian Heresy and the Deposition of Arius. (HTML)

To Alexander, Bishop of the City of Constantinople. (HTML)

CCEL Footnote 2424 (In-Text, Margin)

8. And His proper and peculiar, natural and excellent Sonship, St. Paul has declared, who thus speaks of God: “Who spared not His own Son, but for us,” who were not His natural sons, “delivered Him up.” For to distinguish Him from those who are not properly sons, He said that He was His own Son. And in the Gospel we read: “This is My beloved Son, in whom I am well pleased.” Moreover, in the Psalms the Saviour says: “The Lord hath said unto Me, Thou art my Son.”[Psalms 11:7] Where, showing that He is the true and genuine Son, He signifies that there are no other genuine sons besides Himself. And what, too, is the meaning of this: “From the womb before the morning I begat thee”? Does He not plainly indicate the natural sonship of ...

Ante-Nicene Fathers, Volume 7, page 498, footnote 9 (Image)

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

Constitutions of the Holy Apostles (HTML)

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

Sec. IV.—Certain Prayers and Laws (HTML)

CCEL Footnote 3743 (In-Text, Margin)

XLIII. These things we say concerning the pious; for as to the ungodly, if thou givest all the world to the poor, thou wilt not benefit him at all. For to whom the Deity was an enemy while he was alive, it is certain it will be so also when he is departed; for there is no unrighteousness with Him. For “the Lord is righteous, and has loved righteousness.”[Psalms 11:7] And, “Behold the man and his work.”

Ante-Nicene Fathers, Volume 8, page 760, footnote 13 (Image)

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

Remains of the Second and Third Centuries. (HTML)

Melito, the Philosopher. (HTML)

From 'The Key.' (HTML)

CCEL Footnote 3644 (In-Text, Margin)

The eyelids of the Lord —hidden spiritual mysteries in the Divine precepts. In the Psalm: “His eyelids question, that is prove, the children of men.”[Psalms 11:4]

Ante-Nicene Fathers, Volume 9, page 353, footnote 3 (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)

“Grace and Truth Came Through Jesus Christ.”  These Words Belong to the Baptist, Not the Evangelist.  What the Baptist Testifies by Them. (HTML)

... Father of truth searches out not the one truth but the many through which those are saved who possess them. And as with the one truth and many truths, so also with righteousness and righteousnesses. For the very essential righteousness is Christ, “Who was made to us of God wisdom and righteousness and sanctification and redemption.” But from that righteousness is formed the righteousness which is in each individual, so that there are in the saved many righteousnesses, whence also it is written,[Psalms 11:7] “For the Lord is righteous, and He loved righteousnesses.” This is the reading in the exact copies, and in the other versions besides the Septuagint, and in the Hebrew. Consider if the other things which Christ is said to be in a unity admit of ...

Ante-Nicene Fathers, Volume 9, page 360, footnote 2 (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)

... contemplation of what ought to be done, when action is produced which harmonizes with sound theory of conduct. And that we may the more clearly understand the text, “Make straight the way of the Lord,” it will be well to compare with it what is said in the Proverbs, “Depart not, either to the right hand or to the left.” For he who deviates in either direction has given up keeping his path straight, and is no longer worthy of regard, since he has gone apart from the straightness of the journey, for “the Lord[Psalms 11:7] is righteous, and loves righteousness, and His face beholds straightness.” Hence he who is the object of regard, and receives the benefit that comes from this oversight, says, “The light of Thy countenance was shown upon us, O Lord.” Let us stand, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 80, footnote 5 (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 366 (In-Text, Margin)

... forsaking Thy light, they foretell a failure of the sun’s light which is likely to occur so long before, but see not their own, which is now present. For they seek not 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,[Psalms 11] 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,” that Thou, Lord, “a consuming fire,” mayest burn up their lifeless cares and ...

Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 306, footnote 3 (Image)

Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters

Letters of St. Augustin (HTML)

Letters of St. Augustin (HTML)

To Januarius (HTML)

CCEL Footnote 1766 (In-Text, Margin)

10. For this reason the Apostle John writes in the Apocalypse to seven churches. The Church, moreover, while it remains under the conditions of our mortal life in the flesh, is, on account of her liability to change, spoken of Scripture by the name of the moon; e.g., “They have made ready their arrows in the quiver, that they may, while the moon is obscured, wound those who are upright in heart.”[Psalms 11:3] For before that comes to pass of which the apostle says, “When Christ, who is our life, shall appear, then shall ye also appear with Him in glory,” the Church seems in the time of her pilgrimage obscured, groaning under many iniquities; and at such a time, the snares of those who deceive and ...

Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 266, footnote 3 (Image)

Augustine: The City of God, Christian Doctrine

City of God (HTML)

Of the punishment and results of man’s first sin, and of the propagation of man without lust. (HTML)

That the Words Love and Regard (Amor and Dilectio) are in Scripture Used Indifferently of Good and Evil Affection. (HTML)

CCEL Footnote 664 (In-Text, Margin)

... we wished to show that the Scriptures of our religion, whose authority we prefer to all writings whatsoever, make no distinction between amor, dilectio, and caritas; and we have already shown that amor is used in a good connection. And if any one fancy that amor is no doubt used both of good and bad loves, but that dilectio is reserved for the good only, let him remember what the psalm says, “He that loveth (diligit) iniquity hateth his own soul;”[Psalms 11:5] and the words of the Apostle John, “If any man love (diligere) the world, the love (dilectio) of the Father is not in him.” Here you have in one passage dilectio used both in a good and a bad sense. And if any one demands an ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 122, footnote 3 (Image)

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

Doctrinal Treatises of St. Augustin (HTML)

On the Holy Trinity. (HTML)

He advances reasons to show not only that the Father is not greater than the Son, but that neither are both together anything greater than the Holy Spirit, nor any two together in the same Trinity anything greater than one, nor all three together anything greater than each singly. He also intimates that the nature of God may be understood from our understanding of truth, from our knowledge of the supreme good, and from our implanted love of righteousness; but above all, that our knowledge of God is to be sought through love, in which he notices a trio of things which contains a trace of the Trinity. (HTML)

How the Man Not Yet Righteous Can Know the Righteous Man Whom He Loves. (HTML)

... they are righteous, or that they may become righteous. For so also he ought to love himself, either because he is righteous, or that he may become righteous; for in this way he loves his neighbor as himself without any risk. For he who loves himself otherwise, loves himself wrongfully, since he loves himself to this end that he may be unrighteous; therefore to this end that he may be wicked; and hence it follows next that he does not love himself; for, “He who loveth iniquity, hateth his own soul.”[Psalms 11:6]

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 192, footnote 9 (Image)

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

Doctrinal Treatises of St. Augustin (HTML)

On the Holy Trinity. (HTML)

He speaks of the true wisdom of man, viz. that by which he remembers, understands, and loves God; and shows that it is in this very thing that the mind of man is the image of God, although his mind, which is here renewed in the knowledge of God, will only then be made the perfect likeness of God in that image when there shall be a perfect sight of God. (HTML)

The Mind Loves God in Rightly Loving Itself; And If It Love Not God, It Must Be Said to Hate Itself. Even a Weak and Erring Mind is Always Strong in Remembering, Understanding, and Loving Itself. Let It Be Turned to God, that It May Be Blessed by Remembering, Understanding, and Loving Him. (HTML)

... constituted, that at no time does it not remember, and understand, and love itself. But since he who hates any one is anxious to injure him, not undeservedly is the mind of man also said to hate itself when it injures itself. For it wills ill to itself through ignorance, in that it does not think that what it wills is prejudicial to it; but it none the less does will ill to itself, when it wills what would be prejudicial to it. And hence it is written, “He that loveth iniquity, hateth his own soul.”[Psalms 11:5] He, therefore, who knows how to love himself, loves God; but he who does not love God, even if he does love himself,—a thing implanted in him by nature,—yet is not unsuitably said to hate himself, inasmuch as he does that which is adverse to ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 262, footnote 8 (Image)

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

Doctrinal Treatises of St. Augustin (HTML)

The Enchiridion. (HTML)

If We Would Give Alms to Ourselves, We Must Flee Iniquity; For He Who Loveth Iniquity Hateth His Soul. (HTML)

CCEL Footnote 1248 (In-Text, Margin)

Those, then, who think that they can by giving alms, however profuse, whether in money or in kind, purchase for themselves the privilege of persisting with impunity in their monstrous crimes and hideous vices, need not thus deceive themselves. For not only do they commit these sins, but they love them so much that they would like to go on forever committing them, if only they could do so with impunity. Now, he who loveth iniquity hateth his own soul;[Psalms 11:5] and he who hateth his own soul is not merciful but cruel towards it. For in loving it according to the world, he hateth it according to God. But if he desired to give alms to it which should make all things clean unto him, he would hate it according to the world, and love ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 600, footnote 9 (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 this book Augustin refutes the second letter which Petilianus wrote to him after having seen the first of Augustin’s earlier books.  This letter had been full of violent language; and Augustin rather shows that the arguments of Petilianus had been deficient and irrelevant, than brings forward arguments in support of his own statements. (HTML)

Chapter 7 (HTML)

... thought; for you have not placed your hope in us, nor have you ever heard from us any doctrine of the kind. You therefore are safe, whatever we may be, who have learned to say, "I have trusted in the Lord; therefore I shall not slide;" and "In God have I put my trust: I will not be afraid what man can do unto me." And to those who endeavor to lead you astray to the earthly heights of proud men, you know how to answer, "In the Lord put I my trust: how say ye to my soul, Flee as a bird to your mountain?"[Psalms 11:1]

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 54, 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 I. 34–51. (HTML)

CCEL Footnote 167 (In-Text, Margin)

... say, Dolus torments him, using it for dolor. Dolus is fraud, it is deceit. When a man conceals one thing in his heart, and speaks another, it is guile, and he has, as it were, two hearts; he has, as it were, one recess of his heart where he sees the truth, and another recess where he conceives falsehood. And that you may know that this is guile, it is said in the Psalms, “Lips of guile.” What are “lips of guile”? It follows, “In a heart and in a heart have they spoken evil.”[Psalms 11:3] What is “in a heart and in a heart,” unless in a double heart? If, then, guile was not in Nathanael, the Physician judged him to be curable, not whole. A whole man is one thing, a curable another, an incurable a third: he who is sick, but not ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 349, footnote 5 (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 XV. 11, 12. (HTML)

CCEL Footnote 1414 (In-Text, Margin)

... indeed, hope for pardon who does not love, but he hopes in vain; but no one can despair who loves. Therefore, where there is love, there of necessity will there be faith and hope; and where there is the love of our neighbor, there also of necessity will be the love of God. For he that loveth not God, how loveth he his neighbour as himself, seeing that he loveth not even himself? Such an one is both impious and iniquitous; and he that loveth iniquity, manifestly loveth not, but hateth his own soul.[Psalms 11:5] Let us, therefore, be holding fast to this precept of the Lord, to love one another; and then all else that is commanded we shall do, for all else we have contained in this. But this love is distinguished from that which men bear to one another as ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 355, footnote 6 (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 XV. 17–19. (HTML)

CCEL Footnote 1459 (In-Text, Margin)

4. But if we are asked about the love which is borne to itself by that world of perdition which hateth the world of redemption; we reply, it loveth itself, of course, with a false love, and not with a true. And hence, it loves itself falsely, and hates itself truly. For he that loveth wickedness, hateth his own soul.[Psalms 11:5] And yet it is said to love itself, inasmuch as it loves the wickedness that makes it wicked; and, on the other hand, it is said to hate itself, inasmuch as it loves that which causes it injury. It hates, therefore, the true nature that is in it, and loves the vice: it hates what it is, as made by the goodness of God, and loves what has ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 30, footnote 2 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm VIII (HTML)

CCEL Footnote 299 (In-Text, Margin)

... in the heavens; since both the Church universal, to signify which the moon is often put, and Churches in the several places particularly, which I imagine to be intimated by the name of stars, are established in the same Scriptures, which we believe to be expressed by the word heavens. But why the moon justly signifies the Church, will be more seasonably considered in another Psalm, where it is said, “The sinners have bent their bow, that they may shoot in the obscure moon the upright in heart.”[Psalms 11:2]

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 44, footnote 2 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm XI (HTML)

CCEL Footnote 451 (In-Text, Margin)

12. But if any one would understand the moon of the synagogue, let him refer the Psalm to the Lord’s passion, and of the Jews say, “For they have destroyed what Thou hast perfected;”[Psalms 11:3] and of the Lord Himself, “But what hath the Just done?” whom they accused as the destroyer of the Law: whose precepts, by their corrupt living, and by despising them, and by setting up their own, they had destroyed, so that the Lord Himself may speak as Man, as He is wont, saying, “In the Lord I trust; how say ye to my soul, Remove into the mountains as a sparrow?” by reason, that is, of the fear of those ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 44, footnote 3 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm XI (HTML)

CCEL Footnote 452 (In-Text, Margin)

... the synagogue, let him refer the Psalm to the Lord’s passion, and of the Jews say, “For they have destroyed what Thou hast perfected;” and of the Lord Himself, “But what hath the Just done?” whom they accused as the destroyer of the Law: whose precepts, by their corrupt living, and by despising them, and by setting up their own, they had destroyed, so that the Lord Himself may speak as Man, as He is wont, saying, “In the Lord I trust; how say ye to my soul, Remove into the mountains as a sparrow?”[Psalms 11:1] by reason, that is, of the fear of those who desire to apprehend and crucify Him. Since the interpretation is not unreasonable of sinners wishing to “shoot at the upright in heart,” that is, those who believed in Christ, “in the obscure moon,” that ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 44, footnote 4 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm XI (HTML)

CCEL Footnote 453 (In-Text, Margin)

... done?” whom they accused as the destroyer of the Law: whose precepts, by their corrupt living, and by despising them, and by setting up their own, they had destroyed, so that the Lord Himself may speak as Man, as He is wont, saying, “In the Lord I trust; how say ye to my soul, Remove into the mountains as a sparrow?” by reason, that is, of the fear of those who desire to apprehend and crucify Him. Since the interpretation is not unreasonable of sinners wishing to “shoot at the upright in heart,”[Psalms 11:2] that is, those who believed in Christ, “in the obscure moon,” that is, the Synagogue filled with sinners. To this too the words, “The Lord is in His holy temple; the Lord, His seat is in heaven,” are suitable; that is, the Word in Man, or the very ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 44, footnote 5 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm XI (HTML)

CCEL Footnote 454 (In-Text, Margin)

... speak as Man, as He is wont, saying, “In the Lord I trust; how say ye to my soul, Remove into the mountains as a sparrow?” by reason, that is, of the fear of those who desire to apprehend and crucify Him. Since the interpretation is not unreasonable of sinners wishing to “shoot at the upright in heart,” that is, those who believed in Christ, “in the obscure moon,” that is, the Synagogue filled with sinners. To this too the words, “The Lord is in His holy temple; the Lord, His seat is in heaven,”[Psalms 11:4] are suitable; that is, the Word in Man, or the very Son of Man who is in heaven. “His eyes look upon the poor;” either on to Him whom He assumed as God, or for whom He suffered as Man. “His eyelids question the sons of men.” The closing and opening ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 44, footnote 7 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm XI (HTML)

CCEL Footnote 456 (In-Text, Margin)

... suitable; that is, the Word in Man, or the very Son of Man who is in heaven. “His eyes look upon the poor;” either on to Him whom He assumed as God, or for whom He suffered as Man. “His eyelids question the sons of men.” The closing and opening of the eyes, which is probably meant by the word eyelids, we may take to be His death and resurrection, whereby He tried the sons of men His disciples, terrified at His passion, and gladdened by the resurrection. “The Lord questioneth the righteous and ungodly,”[Psalms 11:5] even now from out of Heaven governing the Church. “But whoso loveth iniquity, hateth his own soul.” Why it is so, what follows teaches us. For “He shall rain snares upon the sinners:” which is to be taken according to the exposition above given, and ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 44, footnote 8 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm XI (HTML)

CCEL Footnote 457 (In-Text, Margin)

... eyelids question the sons of men.” The closing and opening of the eyes, which is probably meant by the word eyelids, we may take to be His death and resurrection, whereby He tried the sons of men His disciples, terrified at His passion, and gladdened by the resurrection. “The Lord questioneth the righteous and ungodly,” even now from out of Heaven governing the Church. “But whoso loveth iniquity, hateth his own soul.” Why it is so, what follows teaches us. For “He shall rain snares upon the sinners:”[Psalms 11:6] which is to be taken according to the exposition above given, and so on with all the rest to the end of the Psalm.

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 492, footnote 4 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CI (HTML)

CCEL Footnote 4564 (In-Text, Margin)

... if he corrupt himself, if he overthrow the temple of God within himself, why hope that he will act with mercy toward others, and spare the wretched? Can that man be merciful to others, who unto himself is cruel? The whole of righteousness, therefore, is reduced to the one word, innocence. But the lover of iniquity, hateth his own soul. When he loved iniquity, he fancied he was injuring others. But consider whether he was injuring others: “He who loveth iniquity,” he saith, “hateth his own soul.”[Psalms 11:5] He therefore who wishes to injure another, first injureth himself; nor doth he walk, since there is no room. For all wickedness suffereth from narrowness: innocence alone is broad enough to walk in. “I walked in the innocence of my heart, in the ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 515, footnote 5 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CIV (HTML)

CCEL Footnote 4742 (In-Text, Margin)

... spiritually the Church increasing from the smallest size, and growing old as it were from the mortality of this life; yet so, that it draweth nearer unto the Sun. I speak not of this moon visible to the eye, but of that which is signified by this name. While the Church was in the dark, while she as yet appeared not, shone not forth as yet, men were led astray, and it was said, This is the Church, here is Christ; so that “while the Moon was dark, they shot their arrows at the righteous in heart.”[Psalms 11:2] How blind is he who now, when the Moon is full, wandereth astray? “He appointed the Moon for certain seasons.” For here the Church temporarily is passing away: for this subjection to death will not remain for ever: there will some time be an end of ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 622, footnote 13 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CXXXIII (HTML)

CCEL Footnote 5637 (In-Text, Margin)

3. From the words of this Psalm was taken the name of Monks, that no one may reproach you who are Catholics by reason of the name. When you with justice reproach heretics by reason of the Circelliones,[Psalms 11] that they may be saved by shame, they reproach you on the score of the Monks.…

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 670, footnote 4 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CXLVII (HTML)

CCEL Footnote 5937 (In-Text, Margin)

... memory with things not only useless but even hurtful, rejoicing in them as if they were sweet, while they are really deadly; they see often, it may be, the servants of God pass by, they recognise them by their garb or headdress, or they know them by sight, and they say to one another, or inwardly, “Wretched people, how much they lose!” Brethren, let us return their good will (for they do mean it well) with prayers to the Lord. They wish us well; but “he that loveth iniquity, hateth his own soul.”[Psalms 11:5] If he hateth his own soul, how shall he love my soul? Yet with a perverse, and empty, and vain good will, if indeed it may be called good will, they grieve that we lose what they love: let us pray that they lose not what we love. Behold of what ...

Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 369, footnote 4 (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 IV (HTML)

CCEL Footnote 1213 (In-Text, Margin)

11. And first of all, let us discipline our tongue to be the minister of the grace of the Spirit, expelling from the mouth all virulence and malignity, and the practice of using disgraceful words. For it is in our power to make each one of our members an instrument of wickedness, or of righteousness. Hear then how men make the tongue an instrument, some of sin, others of righteousness! “Their tongue is a sharp sword.” But another speaks thus of his own tongue: “My tongue[Psalms 11] is the pen of a ready writer.” The former wrought destruction; the latter wrote the divine law. Thus was one a sword, the other a pen, not according to its own nature, but according to the choice of those who employed it. For the nature of this tongue and of ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 337, footnote 1 (Image)

Athanasius: Select Writings and Letters

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

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

Discourse I (HTML)

Texts Explained; Secondly, Psalm xlv. 7, 8. Whether the words 'therefore,' 'anointed,' &c., imply that the Word has been rewarded. Argued against first from the word 'fellows' or 'partakers.' He is anointed with the Spirit in His manhood to sanctify human nature. Therefore the Spirit descended on Him in Jordan, when in the flesh. And He is said to sanctify Himself for us, and give us the glory He has received. The word 'wherefore' implies His divinity. 'Thou hast loved righteousness,' &c., do not imply trial or choice. (HTML)

... the one, we admit that He is alterable otherwise also; but, as being God and the Father’s Word, He is a just judge and lover of virtue, or rather its dispenser. Therefore being just and holy by nature, on this account He is said to love righteousness and to hate iniquity; as much as to say, that He loves and chooses the virtuous, and rejects and hates the unrighteous. And divine Scripture says the same of the Father; ‘The Righteous Lord loveth righteousness; Thou hatest all them that work iniquity[Psalms 11:7],’ and ‘The Lord loveth the gates of Sion, more than all the dwellings of Jacob;’ and, ‘Jacob have I loved, but Esau have I hated;’ and in Isaiah there is the voice of God again saying, ‘I the Lord love righteousness, and hate robbery of ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 30, footnote 5 (Image)

Cyril of Jerusalem, Gregory Nazianzen

The Catechetical Lectures of S. Cyril. (HTML)

Of Faith. (HTML)

CCEL Footnote 772 (In-Text, Margin)

Faith stoppeth the mouths of lions, as in Daniel’s case: for the Scripture saith concerning him, that Daniel was brought up out of the den, and no manner of hurt was found upon him, because he believed in his God. Is there anything more fearful than the devil? Yet even against him we have no other shield than faith, an impalpable buckler against an unseen foe. For he sends forth divers arrows, and shoots down in the dark night[Psalms 11:2] those that watch not; but, since the enemy is unseen, we have faith as our strong armour, according to the saying of the Apostle, In all things taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked one. A fiery dart of ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 373, footnote 14 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

The Oration on Holy Baptism. (HTML)

CCEL Footnote 4141 (In-Text, Margin)

... in the light of our fire, and in the flame which we have kindled. For I know a cleansing fire which Christ came to send upon the earth, and He Himself is anagogically called a Fire. This Fire takes away whatsoever is material and of evil habit; and this He desires to kindle with all speed, for He longs for speed in doing us good, since He gives us even coals of fire to help us. I know also a fire which is not cleansing, but avenging; either that fire of Sodom which He pours down on all sinners,[Psalms 11:6] mingled with brimstone and storms, or that which is prepared for the Devil and his Angels or that which proceeds from the face of the Lord, and shall burn up his enemies round about; and one even more fearful still than these, the unquenchable fire ...

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 282, footnote 8 (Image)

Ambrose: Select Works and Letters

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

Exposition of the Christian Faith. (HTML)

Book IV. (HTML)

Chapter XI. The particular distinction which the Arians endeavoured to prove upon the Apostle's teaching that all things are “of” the Father and “through” the Son, is overthrown, it being shown that in the passage cited the same Omnipotence is ascribed both to Father and to Son, as is proved from various texts, especially from the words of St. Paul himself, in which heretics foolishly find a reference to the Father only, though indeed there is no diminution or inferiority of the Son's sovereignty proved, even by such a reference. Finally, the three phrases, “of Whom,” “through Whom,” “in Whom,” are shown to suppose or imply no difference (of power), and each and all to hold true of the Three Persons. (HTML)

155. Not to be passed over for silencing the disputings of Arian misbelief are those words of the same Saint John, which he set down in another Scripture: “If ye know that He is just, know that he which doeth righteousness is born of Him.” But who is righteous, save the Lord, Who loveth righteousness?[Psalms 11:8] Or whom—as the foregoing texts warn us—have we to assure us of everlasting life, if we have not the Son? If, therefore, the Son of God hath promised us everlasting life, and He is righteous, surely we are born “of” Him. Else, if our adversaries deny that we are born of the Son by grace, they likewise deny His righteousness.

Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 136, footnote 6 (Image)

Leo the Great, Gregory the Great

The Letters and Sermons of Leo the Great. (HTML)

Sermons. (HTML)

On the Feast of the Nativity, IV. (HTML)

CCEL Footnote 781 (In-Text, Margin)

... rule of the catholic and Apostolic creed, judge it altogether deadly and diabolical. Be not carried away by their deceitful keepings of sham and pretended fasts which tend not to the cleansing, but to the destroying of men’s souls. They put on indeed a cloke of piety and chastity, but under this deceit they conceal the filthiness of their acts, and from the recesses of their ungodly heart hurl shafts to wound the simple; that, as the prophet says, “they may shoot in darkness at the upright in heart[Psalms 11:2].” A mighty bulwark is a sound faith, a true faith, to which nothing has to be added or taken away: because unless it is one, it is no faith, as the Apostle says, “one Lord, one faith, one baptism, one