Early Church Fathers Scripture Index : Texts
Psalms 19
There are 166 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 12, footnote 12 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Clement of Rome (HTML)
First Epistle to the Corinthians (HTML)
Chapter XXVII.—In the hope of the resurrection, let us cleave to the omnipotent and omniscient God. (HTML)
CCEL Footnote 114 (In-Text, Margin)
... them. “Who shall say unto Him, What hast thou done? or, Who shall resist the power of His strength?” When and as He pleases He will do all things, and none of the things determined by Him shall pass away. All things are open before Him, and nothing can be hidden from His counsel. “The heavens declare the glory of God, and the firmament showeth His handy-work. Day unto day uttereth speech, and night unto night showeth knowledge. And there are no words or speeches of which the voices are not heard.”[Psalms 19:1-3]
Ante-Nicene Fathers, Volume 1, page 176, footnote 2 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Justin Martyr (HTML)
The First Apology (HTML)
Chapter XL.—Christ’s advent foretold. (HTML)
CCEL Footnote 1851 (In-Text, Margin)
... concerning those who published His doctrine and proclaimed His appearance, the above-mentioned prophet and king speaking thus by the Spirit of prophecy “Day unto day uttereth speech, and night unto night showeth knowledge. There is no speech nor language where their voice is not heard. Their voice has gone out into all the earth, and their words to the ends of the world. In the sun hath He set His tabernacle, and he as a bridegroom going out of his chamber shall rejoice as a giant to run his course.”[Psalms 19:2] And we have thought it right and relevant to mention some other prophetic utterances of David besides these; from which you may learn how the Spirit of prophecy exhorts men to live, and how He foretold the conspiracy which was formed against Christ ...
Ante-Nicene Fathers, Volume 1, page 181, footnote 5 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Justin Martyr (HTML)
The First Apology (HTML)
Chapter LIV.—Origin of heathen mythology. (HTML)
CCEL Footnote 1884 (In-Text, Margin)
... horse as the sign of His coming, nor whether He was the Son of God, as we said above, or of man, gave out that Bellerophon, a man born of man, himself ascended to heaven on his horse Pegasus. And when they heard it said by the other prophet Isaiah, that He should be born of a virgin, and by His own means ascend into heaven, they pretended that Perseus was spoken of. And when they knew what was said, as has been cited above, in the prophecies written aforetime, “Strong as a giant to run his course,”[Psalms 19:5] they said that Hercules was strong, and had journeyed over the whole earth. And when, again, they learned that it had been foretold that He should heal every sickness, and raise the dead, they produced Æsculapius.
Ante-Nicene Fathers, Volume 1, page 209, footnote 3 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Justin Martyr (HTML)
Dialogue with Trypho (HTML)
Chapter XXX.—Christians possess the true righteousness. (HTML)
CCEL Footnote 2026 (In-Text, Margin)
... those who have no understanding, of not having always instructed all in the same righteous statutes. For such institutions seemed to be unreasonable and unworthy of God to many men, who had not received grace to know that your nation were called to conversion and repentance of spirit, while they were in a sinful condition and labouring under spiritual disease; and that the prophecy which was announced subsequent to the death of Moses is everlasting. And this is mentioned in the Psalm, my friends.[Psalms 19] And that we, who have been made wise by them, confess that the statutes of the Lord are sweeter than honey and the honey-comb, is manifest from the fact that, though threatened with death, we do not deny His name. Moreover, it is also manifest to ...
Ante-Nicene Fathers, Volume 1, page 215, footnote 9 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Justin Martyr (HTML)
Dialogue with Trypho (HTML)
Chapter XLII.—The bells on the priest’s robe were a figure of the apostles. (HTML)
CCEL Footnote 2063 (In-Text, Margin)
“Moreover, the prescription that twelve bells be attached to the [robe] of the high priest, which hung down to the feet, was a symbol of the twelve apostles, who depend on the power of Christ, the eternal Priest; and through their voice it is that all the earth has been filled with the glory and grace of God and of His Christ. Wherefore David also says: ‘Their sound has gone forth into all the earth, and their words to the ends of the world.’[Psalms 19:4] And Isaiah speaks as if he were personating the apostles, when they say to Christ that they believe not in their own report, but in the power of Him who sent them. And so he says: ‘Lord, who hath believed our report? and to whom is the arm of the Lord revealed? We have ...
Ante-Nicene Fathers, Volume 1, page 230, footnote 3 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Justin Martyr (HTML)
Dialogue with Trypho (HTML)
Chapter LXIV.—Justin adduces other proofs to the Jew, who denies that he needs this Christ. (HTML)
CCEL Footnote 2193 (In-Text, Margin)
... handiwork. Day unto day uttereth speech, and night unto night showeth knowledge: They are not speeches or words whose voices are heard. Their sound has gone out through all the earth, and their words to the ends of the world. In the sun has he set his habitation; and he, like a bridegroom going forth from his chamber, will rejoice as a giant to run his race: from the highest heaven is his going forth, and he returns to the highest heaven, and there is not one who shall be hidden from his heat.’ ”[Psalms 19:1-6]
Ante-Nicene Fathers, Volume 1, page 233, footnote 4 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Justin Martyr (HTML)
Dialogue with Trypho (HTML)
Chapter LXIX.—The devil, since he emulates the truth, has invented fables about Bacchus, Hercules, and Æsculapius. (HTML)
CCEL Footnote 2208 (In-Text, Margin)
... that being torn in pieces, and having died, he rose again, and ascended to heaven; and when they introduce wine into his mysteries, do I not perceive that [the devil] has imitated the prophecy announced by the patriarch Jacob, and recorded by Moses? And when they tell that Hercules was strong, and travelled over all the world, and was begotten by Jove of Alcmene, and ascended to heaven when he died, do I not perceive that the Scripture which speaks of Christ, ‘strong as a giant to run his race,’[Psalms 19:5] has been in like manner imitated? And when he [the devil] brings forward Æsculapius as the raiser of the dead and healer of all diseases, may I not say that in this matter likewise he has imitated the prophecies about Christ? But since I have not ...
Ante-Nicene Fathers, Volume 1, page 338, footnote 10 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book I (HTML)
Chapter XIV.—The various hypotheses of Marcus and others. Theories respecting letters and syllables. (HTML)
CCEL Footnote 2851 (In-Text, Margin)
8. He instances, in proof of this, the case of infants who have just been born, the cry of whom, as soon as they have issued from the womb, is in accordance with the sound of every one of these elements. As, then, he says, the seven powers glorify the Word, so also does the complaining soul of infants. For this reason, too, David said: “Out of the mouth of babes and sucklings Thou hast perfected praise;” and again: “The heavens declare the glory of God.”[Psalms 19:1] Hence also it comes to pass, that when the soul is involved in difficulties and distresses, for its own relief it calls out, “Oh” (Ω), in honour of the letter in question, so that its cognate soul above may recognise [its distress], ...
Ante-Nicene Fathers, Volume 1, page 510, footnote 20 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter XXXIII.—Whosoever confesses that one God is the author of both Testaments, and diligently reads the Scriptures in company with the presbyters of the Church, is a true spiritual disciple; and he will rightly understand and interpret all that the prophets have declared respecting Christ and the liberty of the New Testament. (HTML)
CCEL Footnote 4328 (In-Text, Margin)
... slumbered and taken sleep, and of His having risen again because the Lord sustained Him, and who enjoined the principalities of heaven to set open the everlasting doors, that the King of glory might go in, proclaimed beforehand His resurrection from the dead through the Father’s power, and His reception into heaven. And when they expressed themselves thus, “His going forth is from the height of heaven, and His returning even to the highest heaven; and there is no one who can hide himself from His heat,”[Psalms 19:6] they announced that very truth of His being taken up again to the place from which He came down, and that there is no one who can escape His righteous judgment. And those who said, “The Lord hath reigned; let the people be enraged: [even] He who ...
Ante-Nicene Fathers, Volume 2, page 203, footnote 4 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
Exhortation to the Heathen (HTML)
Chapter XI.—How Great are the Benefits Conferred on Man Through the Advent of Christ. (HTML)
CCEL Footnote 1013 (In-Text, Margin)
“Sweet is the Word that gives us light, precious above gold and gems; it is to be desired above honey and the honey-comb.”[Psalms 19:10] For how can it be other than desirable, since it has filled with light the mind which had been buried in darkness, and given keenness to the “light-bringing eyes” of the soul? For just as, had the sun not been in existence, night would have brooded over the universe notwithstanding the other luminaries of heaven; so, had we nor known the Word, and been illuminated by Him; we should have been nowise different from fowls that are being ...
Ante-Nicene Fathers, Volume 2, page 222, footnote 1 (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)
seems to me to have been spoken of the Word, who is honey. And prophecy oft extols Him “above honey and the honeycomb.”[Psalms 19:10]
Ante-Nicene Fathers, Volume 2, page 253, footnote 7 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book II (HTML)
Chapter VIII.—On the Use of Ointments and Crowns. (HTML)
This may be a symbol of the Lord’s teaching, and of His suffering. For the feet anointed with fragrant ointment mean divine instruction travelling with renown to the ends of the earth. “For their sound hath gone forth to the ends of the earth.”[Psalms 19:4] And if I seem not to insist too much, the feet of the Lord which were anointed are the apostles, having, according to prophecy, received the fragrant unction of the Holy Ghost. Those, therefore, who travelled over the world and preached the Gospel, are figuratively called the feet of the Lord, of whom also the Holy Spirit foretells in the psalm, “Let us adore at the place ...
Ante-Nicene Fathers, Volume 2, page 459, footnote 10 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book V (HTML)
Chapter X.—The Opinion of the Apostles on Veiling the Mysteries of the Faith. (HTML)
... is death, as to know Him is eternal life, through participation in the power of the incorrupt One. And to be incorruptible is to participate in divinity; but revolt from the knowledge of God brings corruption. Again the prophet says: “And I will give thee treasures, concealed, dark, unseen; that they may know that I am the Lord.” Similarly David sings: “For, lo, Thou hast loved truth; the obscure and hidden things of wisdom hast Thou showed me.” “Day utters speech to day”[Psalms 19:2-3] (what is clearly written), “and night to night proclaims knowledge” (which is hidden in a mystic veil); “and there are no words or utterances whose voices shall not be heard” by God, who said, “Shall one do what is secret, and I shall not see him?”
Ante-Nicene Fathers, Volume 2, page 513, footnote 5 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VI (HTML)
Chapter XVI.—Gnostic Exposition of the Decalogue. (HTML)
... sixth day, who became faithful to Him who is the sign (τῷ ἐπισήμῳ), so as straightway to receive the rest of the Lord’s inheritance. Some such thing also is indicated by the sixth hour in the scheme of salvation, in which man was perfected. Further, of the eight, the intermediates are seven; and of the seven, the intervals are shown to be six. For that is another ground, in which seven glorifies eight, and “the heavens declare to the heavens the glory of God.”[Psalms 19:1]
Ante-Nicene Fathers, Volume 2, page 546, footnote 1 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VII (HTML)
Chapter XII.—The True Gnostic is Beneficent, Continent, and Despises Worldly Things. (HTML)
He recognises a twofold [element in faith], both the activity of him who believes, and the excellence of that which is believed according to its worth; since also righteousness is twofold, that which is out of love, and that from fear. Accordingly it is said, “The fear of the Lord is pure, remaining for ever and ever.”[Psalms 19:9] For those that from fear turn to faith and righteousness, remain for ever. Now fear works abstinence from what is evil; but love exhorts to the doing of good, by building up to the point of spontaneousness; that one may hear from the Lord, “I call you no longer servants, but friends,” and may now with confidence apply himself ...
Ante-Nicene Fathers, Volume 3, page 156, footnote 7 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
An Answer to the Jews. (HTML)
Of Sacrifices. (HTML)
CCEL Footnote 1201 (In-Text, Margin)
... land there should be offered sacrifices to God? as He says through the angel Malachi, one of the twelve prophets: “I will not receive sacrifice from your hands; for from the rising sun unto the setting my Name hath been made famous among all the nations, saith the Lord Almighty: and in every place they offer clean sacrifices to my Name.” Again, in the Psalms, David says: “Bring to God, ye countries of the nations”—undoubtedly because “unto every land” the preaching of the apostles had to “go out”[Psalms 19:4] —“bring to God fame and honour; bring to God the sacrifices of His name: take up victims and enter into His courts.” For that it is not by earthly sacrifices, but by spiritual, that offering is to be made to God, we thus read, as it is written, An ...
Ante-Nicene Fathers, Volume 3, page 340, footnote 5 (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)
The Success of the Apostles, and Their Sufferings in the Cause of the Gospel, Foretold. (HTML)
You have the work of the apostles also predicted: “How beautiful are the feet of them which preach the gospel of peace, which bring good tidings of good,” not of war nor evil tidings. In response to which is the psalm, “Their sound is gone through all the earth, and their words to the ends of the world;”[Psalms 19:5] that is, the words of them who carry round about the law that proceeded from Sion and the Lord’s word from Jerusalem, in order that that might come to pass which was written: “They who were far from my righteousness, have come near to my righteousness and truth.” When the apostles girded their loins for this business, they renounced the elders ...
Ante-Nicene Fathers, Volume 3, page 346, footnote 6 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book IV. In Which Tertullian Pursues His Argument. Jesus is the Christ of the Creator. He Derives His Proofs from St. Luke's Gospel; That Being the Only Historical Portion of the New Testament Partially Accepted by Marcion. This Book May Also Be Regarded as a Commentary on St. Luke. It Gives Remarkable Proof of Tertullian's Grasp of Scripture, and Proves that “The Old Testament is Not Contrary to the New.“ It Also Abounds in Striking Expositions of Scriptural Passages, Embracing Profound Views of Revelation, in Connection with the Nature of Man. (HTML)
Examination of the Antitheses of Marcion, Bringing Them to the Test of Marcion's Own Gospel. Certain True Antitheses in the Dispensations of the Old and the New Testaments. These Variations Quite Compatible with One and the Same God, Who Ordered Them. (HTML)
... which once were fierce and cruel, are changed by them into good dispositions productive of good fruit. And again: “Hearken unto me, hearken unto me, my people, and ye kings, give ear unto me; for a law shall proceed from me, and my judgment for a light to the nations;” wherefore He had determined and decreed that the nations also were to be enlightened by the law and the word of the gospel. This will be that law which (according to David also) is unblameable, because “perfect, converting the soul”[Psalms 19:7] from idols unto God. This likewise will be the word concerning which the same Isaiah says, “For the Lord will make a decisive word in the land.” Because the New Testament is compendiously short, and freed from the minute and perplexing burdens of ...
Ante-Nicene Fathers, Volume 3, page 361, footnote 4 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book IV. In Which Tertullian Pursues His Argument. Jesus is the Christ of the Creator. He Derives His Proofs from St. Luke's Gospel; That Being the Only Historical Portion of the New Testament Partially Accepted by Marcion. This Book May Also Be Regarded as a Commentary on St. Luke. It Gives Remarkable Proof of Tertullian's Grasp of Scripture, and Proves that “The Old Testament is Not Contrary to the New.“ It Also Abounds in Striking Expositions of Scriptural Passages, Embracing Profound Views of Revelation, in Connection with the Nature of Man. (HTML)
The Call of Levi the Publican. Christ in Relation to the Baptist. Christ as the Bridegroom. The Parable of the Old Wine and the New. Arguments Connecting Christ with the Creator. (HTML)
... rejected the discipline of John, but rather allowed it, referring it to the time of John, although destining it for His own time. Otherwise His purpose would have been to reject it, and to defend its opponents, if He had not Himself already belonged to it as then in force. I hold also that it is my Christ who is meant by the bridegroom, of whom the psalm says: “He is as a bridegroom coming out of his chamber; His going forth is from the end of the heaven, and His return is back to the end of it again.”[Psalms 19:5-6] By the mouth of Isaiah He also says exultingly of the Father: “Let my soul rejoice in the Lord; for He hath clothed me with the garment of salvation and with the tunic of joy, as a bridegroom. He hath put a mitre round about my head, as a bride.” To ...
Ante-Nicene Fathers, Volume 3, page 373, footnote 19 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book IV. In Which Tertullian Pursues His Argument. Jesus is the Christ of the Creator. He Derives His Proofs from St. Luke's Gospel; That Being the Only Historical Portion of the New Testament Partially Accepted by Marcion. This Book May Also Be Regarded as a Commentary on St. Luke. It Gives Remarkable Proof of Tertullian's Grasp of Scripture, and Proves that “The Old Testament is Not Contrary to the New.“ It Also Abounds in Striking Expositions of Scriptural Passages, Embracing Profound Views of Revelation, in Connection with the Nature of Man. (HTML)
Concerning Loans. Prohibition of Usury and the Usurious Spirit. The Law Preparatory to the Gospel in Its Provisions; So in the Present Instance. On Reprisals. Christ's Teaching Throughout Proves Him to Be Sent by the Creator. (HTML)
... evidences of such a kindness as this, which consists of the loan to us of sunshine and rain?—who is not destined to receive from the human race (the homage due to that) Creator,—who, up to this very moment, in return for His vast liberality in the gift of the elements, bears with men while they offer to idols, more readily than Himself, the due returns of His graciousness. But God is truly kind even in spiritual blessings. “The utterances of the Lord are sweeter than honey and honeycombs.”[Psalms 19:11] He then has taunted men as ungrateful who deserved to have their gratitude—even He, whose sunshine and rain even you, O Marcion, have enjoyed, but without gratitude! Your god, however, had no right to complain of man’s ingratitude, because he had ...
Ante-Nicene Fathers, Volume 3, page 423, footnote 8 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book IV. In Which Tertullian Pursues His Argument. Jesus is the Christ of the Creator. He Derives His Proofs from St. Luke's Gospel; That Being the Only Historical Portion of the New Testament Partially Accepted by Marcion. This Book May Also Be Regarded as a Commentary on St. Luke. It Gives Remarkable Proof of Tertullian's Grasp of Scripture, and Proves that “The Old Testament is Not Contrary to the New.“ It Also Abounds in Striking Expositions of Scriptural Passages, Embracing Profound Views of Revelation, in Connection with the Nature of Man. (HTML)
Conclusions. Jesus as the Christ of the Creator Proved from the Events of the Last Chapter of St. Luke. The Pious Women at the Sepulchre. The Angels at the Resurrection. The Manifold Appearances of Christ After the Resurrection. His Mission of the Apostles Amongst All Nations. All Shown to Be in Accordance with the Wisdom of the Almighty Father, as Indicated in Prophecy. The Body of Christ After Death No Mere Phantom. Marcion's Manipulation of the Gospel on This Point. (HTML)
... our undertaking. We have set forth Jesus Christ as none other than the Christ of the Creator. Our proofs we have drawn from His doctrines, maxims, affections, feelings, miracles, sufferings, and even resurrection—as foretold by the prophets. Even to the last He taught us (the same truth of His mission), when He sent forth His apostles to preach His gospel “among all nations;” for He thus fulfilled the psalm: “Their sound is gone out through all the earth, and their words to the end of the world.”[Psalms 19:4] Marcion, I pity you; your labour has been in vain. For the Jesus Christ who appears in your Gospel is mine.
Ante-Nicene Fathers, Volume 3, page 470, footnote 9 (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 Colossians. Time the Criterion of Truth and Heresy. Application of the Canon. The Image of the Invisible God Explained. Pre-Existence of Our Christ in the Creator's Ancient Dispensations. What is Included in the Fulness of Christ. The Epicurean Character of Marcion's God. The Catholic Truth in Opposition Thereto. The Law is to Christ What the Shadow is to the Substance. (HTML)
... dates from the reign of Antoninus, then ours will be the gospel of the apostles. But should Marcion’s gospel succeed in filling the whole world, it would not even in that case be entitled to the character of apostolic. For this quality, it will be evident, can only belong to that gospel which was the first to fill the world; in other words, to the gospel of that God who of old declared this of its promulgation: “Their sound is gone out through all the earth, and their words to the end of the world.”[Psalms 19:4] He calls Christ “the image of the invisible God.” We in like manner say that the Father of Christ is invisible, for we know that it was the Son who was seen in ancient times (whenever any appearance was vouchsafed to men in the name of God) as the ...
Ante-Nicene Fathers, Volume 3, page 634, footnote 6 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Scorpiace. (HTML)
Chapter I. (HTML)
CCEL Footnote 8225 (In-Text, Margin)
... clubs and claws besides. We ourselves, having been appointed for pursuit, are like 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,[Psalms 19:10] the juices are from that source. If the promise of God flows with milk and honey, 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 ...
Ante-Nicene Fathers, Volume 4, page 79, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Modesty. (HTML)
Examples of Such Offences Under the Old Dispensation No Pattern for the Disciples of the New. But Even the Old Has Examples of Vengeance Upon Such Offences. (HTML)
CCEL Footnote 759 (In-Text, Margin)
... fulfilled.” For it is the “burdens” of the law which were “until John,” not the remedial virtues. It is the “yokes” of “works” that have been rejected, not those of disciplines. “Liberty in Christ” has done no injury to innocence. The law of piety, sanctity, humanity, truth, chastity, justice, mercy, benevolence, modesty, remains in its entirety; in which law “blessed (is) the man who shall meditate by day and by night.” About that (law) the same David (says) again: “The law of the Lord (is) unblameable,[Psalms 19:7] converting souls; the statutes of the Lord (are) direct, delighting hearts; the precept of the Lord far-shining, enlightening eyes.” Thus, too, the apostle: “And so the law indeed is holy, and the precept holy and most good” —“Thou shalt not commit ...
Ante-Nicene Fathers, Volume 4, page 120, footnote 2 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
De Fuga in Persecutione. (HTML)
De Fuga in Persecutione. (HTML)
CCEL Footnote 1154 (In-Text, Margin)
... doctrine—saying, “It was necessary that the word of God should have been first delivered to you; but seeing ye have rejected it, and have not thought yourselves worthy of eternal life, lo, we turn to the Gentiles.” And from that time they turned their steps away, as those who went before them had laid it down, and departed into the way of the Gentiles, and entered into the cities of the Samaritans; so that, in very deed, their sound went forth into all the earth, and their words to the end of the world.[Psalms 19:4] If, therefore, the prohibition against setting foot in the way of the Gentiles, and entering into the cities of the Samaritans, has come to an end, why should not the command to flee, which was issued at the same time, have come also to an end? ...
Ante-Nicene Fathers, Volume 4, page 424, footnote 6 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
I (HTML)
Chapter LXII (HTML)
... your faith should not stand in the wisdom of men, but in the power of God.” For, according to the predictions in the prophets, foretelling the preaching of the Gospel, “the Lord gave the word in great power to them who preached it, even the King of the powers of the Beloved,” in order that the prophecy might be fulfilled which said, “His words shall run very swiftly.” And we see that “the voice of the apostles of Jesus has gone forth into all the earth, and their words to the end of the world.”[Psalms 19:4] On this account are they who hear the word powerfully proclaimed filled with power, which they manifest both by their dispositions and their lives, and by struggling even to death on behalf of the truth; while some are altogether empty, although ...
Ante-Nicene Fathers, Volume 4, page 602, footnote 16 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VI (HTML)
Chapter LXI (HTML)
... earthly body, or one a little better than this. But “neither is it consistent with the fitness of things that the first God should work with His own hands.” If you understand the words “work with His own hands” literally, then neither are they applicable to the second God, nor to any other being partaking of divinity. But suppose that they are spoken in an improper and figurative sense, so that we may translate the following expressions, “And the firmament showeth forth His handywork,”[Psalms 19:1] and “the heavens are the work of Thy hands,” and any other similar phrases, in a figurative manner, so far as respects the “hands” and “limbs” of Deity, where is the absurdity in the words, “God thus working with His own hands?” And as there is no ...
Ante-Nicene Fathers, Volume 4, page 625, footnote 8 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VII (HTML)
Chapter XXXIV (HTML)
... ears, and to touch Him sensibly with our hands. We know that the holy Scriptures make mention of eyes, of ears, and of hands, which have nothing but the name in common with the bodily organs; and what is more wonderful, they speak of a diviner sense, which is very different from the senses as commonly spoken of. For when the prophet says, “Open Thou mine eyes, that I may behold wondrous things out of thy law,” or, “the commandment of the Lord is pure, enlightening the eyes,”[Psalms 19:8] or, “Lighten mine eyes, lest I sleep the sleep of death,” no one is so foolish as to suppose that the eyes of the body behold the wonders of the divine law, or that the law of the Lord gives light to the bodily eyes, or that the sleep of death falls ...
Ante-Nicene Fathers, Volume 5, page 56, footnote 8 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book V. (HTML)
Further Use Made of the System of the Phrygians; Mode of Celebrating the Mysteries; The Mystery of the “Great Mother;” These Mysteries Have a Joint Object of Worship with the Naasseni; The Naasseni Allegorize the Scriptural Account of the Garden of Eden; The Allegory Applied to the Life of Jesus. (HTML)
... to increase gradually. That which is, he says, nothing, and which consists of nothing, inasmuch as it is indivisible—(I mean) a point—will become through its own reflective power a certain incomprehensible magnitude. This, he says, is the kingdom of heaven, the grain of mustard seed, the point which is indivisible in the body; and, he says, no one knows this (point) save the spiritual only. This, he says, is what has been spoken: “There is no speech nor language where their voice is not heard.”[Psalms 19:3]
Ante-Nicene Fathers, Volume 5, page 96, footnote 9 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book VI. (HTML)
Letters, Symbols of the Heavens. (HTML)
... And (he maintains) that the proof of this (may be drawn) from the case of infants recently born, whose soul, simultaneously with exit from the womb utters similarly this sound of each one of the elements. As, then, he says, the seven powers glorify the Logos, so also does the sorrowing soul in babes (magnify Him). And on account of this, he says, David likewise has declared, “Out of the mouths of babes and sucklings Thou hast perfected praise.” And again, “The heavens declare the glory of God.”[Psalms 19:1] When, however, the soul is involved in hardships, it utters no other exclamation than the O[mega], inasmuch as it is afflicted in order that the soul above, becoming aware of what is akin to herself (below), may send down one to help this (earthly ...
Ante-Nicene Fathers, Volume 5, page 123, footnote 2 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book VIII. (HTML)
Hermogenes; Adopts the Socratic Philosophy; His Notion Concerning the Birth and Body of Our Lord. (HTML)
... that Christ), after His passion, was raised up in a body, and that He appeared to His disciples, and that as He went up into heaven He left His body in the sun, but that He Himself proceeded on to the Father. Now (Hermogenes) resorts to testimony, thinking to support himself by what is spoken, (viz.) what the Psalmist David says: “In the sun he hath placed his tabernacle, and himself (is) as a bridegroom coming forth from his nuptial chamber, (and) he will rejoice as a giant to run his course.”[Psalms 19:4-5] These, then, are the opinions which also Hermogenes attempted to establish.
Ante-Nicene Fathers, Volume 5, page 218, footnote 11 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Dogmatical and Historical. (HTML)
Treatise on Christ and Antichrist. (HTML)
... be. For wheresoever the carcase is, there will the eagles be gathered together.” Now the fall took place in paradise; for Adam fell there. And He says again, “Then shall the Son of man send His angels, and they shall gather together His elect from the four winds of heaven.” And David also, in announcing prophetically the judgment and coming of the Lord, says, “His going forth is from the end of the heaven, and His circuit unto the end of the heaven: and there is no one hid from the heat thereof.”[Psalms 19:6] By the heat he means the conflagration. And Esaias speaks thus: “Come, my people, enter thou into thy chamber, (and) shut thy door: hide thyself as it were for a little moment, until the indignation of the Lord be overpast.” And Paul in like manner: ...
Ante-Nicene Fathers, Volume 5, page 523, footnote 9 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book II. (HTML)
... bride out of her closet.” Also in Jeremiah: “And I will take away from the cities of Judah, and from the streets of Jerusalem, the voice of the joyous, and the voice of the glad; the voice of the bridegroom, and the voice of the bride.” Also in the eighteenth Psalm: “And he is as a bridegroom going forth from his chamber; he exulted as a giant to run his course. From the height of heaven is his going forth, and his circuit even to the end of it; and there is nothing which is hid from his heat.”[Psalms 19:5-6] Also in the Apocalypse: “Come, I will show thee the new bride, the Lamb’s wife. And he took me in the Spirit to a great mountain, and he showed me the holy city Jerusalem descending out of heaven from God, having the glory of God.” Also in the ...
Ante-Nicene Fathers, Volume 5, page 541, 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)
... of Josedech, the high priest, and all who remained of the people, obeyed the voice of the Lord their God, because the Lord sent him to them, and the people feared from the face of God.” Also in Malachi: “The covenant was with life and peace; and I gave to them the fear to fear me from the face of my name.” Also in the thirty-third Psalm: “Fear the Lord, all ye His saints: for there is no want to them that fear Him.” Also in the eighteenth Psalm: “The fear of the Lord is chaste, abiding for ever.”[Psalms 19:9]
Ante-Nicene Fathers, Volume 5, page 547, footnote 26 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book III. (HTML)
... hand, and not a God afar off. If a man should be hidden in the secret place, shall I not therefore see him? Do not I fill heaven and earth? saith the Lord.” Also in the first of Kings: “Man looketh on the face, but God on the heart.” Also in the Apocalypse: “And all the churches shall know that I am the searcher of the reins and heart; and I will give to every one of you according to his works.” Also in the eighteenth Psalm: “Who understands his faults? Cleanse Thou me from my secret sins, O Lord.”[Psalms 19:12] Also in the second Epistle of Paul to the Corinthians: “We must all be manifested before the tribunal of Christ, that every one may bear again the things which belong to his own body, according to what he hath done, whether good or evil.”
Ante-Nicene Fathers, Volume 5, page 622, footnote 9 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Novatian. (HTML)
A Treatise of Novatian Concerning the Trinity. (HTML)
That the Same Truth is Proved from the Sacred Writings of the New Covenant. (HTML)
CCEL Footnote 5102 (In-Text, Margin)
... the nativity, and because He was made flesh, is man; and because He is the Word of God, who can shrink from declaring without hesitation that He is God, especially when he considers the evangelical Scripture, that it has associated both of these substantial natures into one concord of the nativity of Christ? For He it is who “as a bridegroom goeth forth from his bride-chamber; He exulted as a giant to run his way. His going forth is from the end of the heaven, and His return unto the ends of it.”[Psalms 19:6-7] Because, even to the highest, “not any one hath ascended into heaven save He who came down from heaven, the Son of man who is in heaven.” Repeating this same thing, He says: “Father, glorify me with that glory wherewith I was with Thee before the ...
Ante-Nicene Fathers, Volume 6, page 91, footnote 4 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Dionysius. (HTML)
Extant Fragments. (HTML)
Containing Various Sections of the Works. (HTML)
From the Books on Nature. (HTML)
... Athenians after (the warning of) the death of Socrates, and being desirous of preventing his being taken for what he really was—an atheist—the subtle charlatan invented for them certain empty shadows of unsubstantial gods. But never surely did he look up to heaven with eyes of true intelligence, so as to hear the clear voice from above, which another attentive spectator did hear, and of which he testified when he said, “The heavens declare the glory of God, and the firmament showeth His handiwork.”[Psalms 19:1] And never surely did he look down upon the world’s surface with due reflection; for then would he have learned that “the earth is full of the goodness of the Lord” and that “the earth is the Lord’s, and the fulness thereof;” and that, as we also ...
Ante-Nicene Fathers, Volume 6, page 371, footnote 13 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
From the Discourse on the Resurrection. (HTML)
Part III. (HTML)
A Synopsis of Some Apostolic Words from the Same Discourse. (HTML)
... good is altogether innocent. But “the good that I would, I do not; but the evil which I would not, that I do;” not willing to think, and yet thinking what I do not will. And consider whether it was not for these very things that David entreated God, grieving that he thought of those things which he did not will: “O cleanse Thou me from my secret faults. Keep Thy servant also from presumptuous sins, lest they get the dominion over me; so shall I be undefiled, and innocent from the great offence.”[Psalms 19:12-13] And the apostle too, in another place: “Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.”
Ante-Nicene Fathers, Volume 6, page 372, footnote 9 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
From the Discourse on the Resurrection. (HTML)
Part III. (HTML)
A Synopsis of Some Apostolic Words from the Same Discourse. (HTML)
... one thing which is better and another which is worse. And when that which is in its nature better is about to become more powerful than that which is worse, the whole mind is carried on to that which is good; but when that which is worse increases and overbalances, man is on the contrary urged on to evil imaginations. On account of which the apostle prays to be delivered from it, regarding it as death and destruction; as also does the prophet when he says, “Cleanse Thou me from my secret faults.”[Psalms 19:12] And the same is denoted by the words, “For I delight in the law of God after the inward man; but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched ...
Ante-Nicene Fathers, Volume 7, page 458, footnote 12 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book VI (HTML)
Sec. IV.—Of the Law (HTML)
CCEL Footnote 3260 (In-Text, Margin)
XIX. For since ye have known God through Jesus Christ, and all His dispensation, as it has been from the beginning, that He gave a plain law to assist the law of nature, such a one as is pure, saving, and holy, in which His own name was inscribed, perfect, which is never to fail, being complete in ten commands, unspotted, converting souls;[Psalms 19:7] which, when the Hebrews forgot, He put them in mind of it by the prophet Malachi, saying, “Remember ye the law of Moses, the man of God, who gave you in charge commandments and ordinances.” Which law is so very holy and righteous, that even our Saviour, when on a certain time He healed one leper, and afterwards ...
Ante-Nicene Fathers, Volume 8, page 49, footnote 2 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Excerpts of Theodotus. (HTML)
Excerpts of Theodotus. (HTML)
CCEL Footnote 270 (In-Text, Margin)
... spirit, which is in the seed, is, so to speak, appropriated, and is thus assumed into conjunction in the process of formation. He cited as a proof to all, how, when the angels give glad tidings to the barren, they introduce souls before conception. And in the Gospel “the babe leapt” as a living thing. And the barren are barren for this reason, that the soul, which unites for the deposit of the seed, is not introduced so as to secure conception and generation.LI. “The heavens declare the glory of God.”[Psalms 19:1] The heavens are taken in various meanings, both those defined by space and revolution, and those by covenant,—the immediate operation of the first-created angels. For the covenants caused a more especial appearance of angels,—that in the case of ...
Ante-Nicene Fathers, Volume 8, page 50, footnote 6 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Excerpts of Theodotus. (HTML)
Excerpts of Theodotus. (HTML)
CCEL Footnote 286 (In-Text, Margin)
LVIII. “The law of God is perfect, converting souls.”[Psalms 19:8] The Saviour Himself is called Law and Word, as Peter in “the Preaching,” and the prophet: “Out of Zion shall go forth the Law, and the Word of the Lord from Jerusalem.”
Ante-Nicene Fathers, Volume 8, page 50, footnote 8 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Excerpts of Theodotus. (HTML)
Excerpts of Theodotus. (HTML)
CCEL Footnote 288 (In-Text, Margin)
“The judgments of the Lord are true,”—sure, and incapable of being overturned; and giving rewards according to what is right, bringing the righteous to the unity of the faith. For this is shown in the words, “justified for the same.”[Psalms 19:12] “Such desires are above gold and precious stone.”
Ante-Nicene Fathers, Volume 8, page 314, footnote 12 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Pseudo-Clementine Literature. (HTML)
The Clementine Homilies. (HTML)
Homily XVI. (HTML)
Simon and Peter Continue the Discussion. (HTML)
... said: “I am not sinning, Simon, in pointing out their destruction according to the Scriptures; for thus it is written: ‘Let the gods who did not make the heavens and the earth perish.’ And He said thus, not as though had made the heavens and were not to perish, as you interpreted the passage. For it is plainly declared that He who made them is one in the very first part of Scripture: ‘In the beginning God created the heaven and the earth. And it did not say, ‘the gods.’ And somewhere else it says,[Psalms 19:1] ‘And the firmament showeth His handiwork.’ And in another place it is written, ‘The heavens themselves shall perish, but Thou shalt remain for ever.’”
Ante-Nicene Fathers, Volume 8, page 777, footnote 2 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Remains of the Second and Third Centuries. (HTML)
Pantænus, the Alexandrian Philosopher. (HTML)
CCEL Footnote 3815 (In-Text, Margin)
“ the sun hath He set His tent.”[Psalms 19:4] Some affirm that the reference is to the Lord’s body, which He Himself places in the sun; Hermogenes, for instance. As to His body, some say it is His tent, others the Church of the faithful. But our Pantænus said: “The language employed by prophecy is for the most part indefinite, the present tense being used for the future, and again the present for the past.”
Ante-Nicene Fathers, Volume 9, page 237, 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)
In the Hope of the Resurrection, Let Us Cleave to the Omnipotent and Omniscient God. (HTML)
CCEL Footnote 4133 (In-Text, Margin)
... them. “Who shall say unto Him, What hast thou done? or, Who shall resist the power of His strength?” When, and as He pleases, He will do all things, and none of the things determined by Him shall pass away. All things are open before Him, and nothing can be hidden from His counsel. “The heavens declare the glory of God, and the firmament showeth His handy-work. Day unto day uttereth speech, and night unto night showeth knowledge. And there are no words or speeches of which the voices are not heard.”[Psalms 19:1-3]
Ante-Nicene Fathers, Volume 9, page 237, 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)
In the Hope of the Resurrection, Let Us Cleave to the Omnipotent and Omniscient God. (HTML)
CCEL Footnote 4133 (In-Text, Margin)
... them. “Who shall say unto Him, What hast thou done? or, Who shall resist the power of His strength?” When, and as He pleases, He will do all things, and none of the things determined by Him shall pass away. All things are open before Him, and nothing can be hidden from His counsel. “The heavens declare the glory of God, and the firmament showeth His handy-work. Day unto day uttereth speech, and night unto night showeth knowledge. And there are no words or speeches of which the voices are not heard.”[Psalms 19:2-4]
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 47, footnote 1 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Commencing with the invocation of God, Augustin relates in detail the beginning of his life, his infancy and boyhood, up to his fifteenth year; at which age he acknowledges that he was more inclined to all youthful pleasures and vices than to the study of letters. (HTML)
He Seeks Rest in God, and Pardon of His Sins. (HTML)
CCEL Footnote 140 (In-Text, Margin)
6. Cramped is the dwelling of my soul; do Thou expand it, that Thou mayest enter in. It is in ruins, restore Thou it. There is that about it which must offend Thine eyes; I confess and know it, but who will cleanse it? or to whom shall I cry but to Thee? Cleanse me from my secret sins,[Psalms 19:12-13] O Lord, and keep Thy servant from those of other men. I believe, and therefore do I speak; Lord, Thou knowest. Have I not confessed my transgressions unto Thee, O my God; and Thou hast put away the iniquity of my heart? I do not contend in judgment with Thee, who art the Truth; and I would not deceive myself, lest my iniquity lie against itself. I do ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 59, footnote 5 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He advances to puberty, and indeed to the early part of the sixteenth year of his age, in which, having abandoned his studies, he indulged in lustful pleasures, and, with his companions, committed theft. (HTML)
It Was a Pleasure to Him Also to Laugh When Seriously Deceiving Others. (HTML)
CCEL Footnote 216 (In-Text, Margin)
17. By what feelings, then, was I animated? For it was in truth too shameful; and woe was me who had it. But still what was it? “Who can understand his errors?”[Psalms 19:12] We laughed, because our hearts were tickled at the thought of deceiving those who little imagined what we were doing, and would have vehemently disapproved of it. Yet, again, why did I so rejoice in this, that I did it not alone? Is it that no one readily laughs alone? No one does so readily; but yet sometimes, when men are alone by themselves, nobody being by, a fit of laughter overcomes them when anything very ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 69, footnote 1 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Then follows a period of nine years from the nineteenth year of his age, during which having lost a friend, he followed the Manichæans—and wrote books on the fair and fit, and published a work on the liberal arts, and the categories of Aristotle. (HTML)
He Teaches Rhetoric, the Only Thing He Loved, and Scorns the Soothsayer, Who Promised Him Victory. (HTML)
CCEL Footnote 273 (In-Text, Margin)
3. I remember, too, that when I decided to compete for a theatrical prize, a soothsayer demanded of me what I would give him to win; but I, detesting and abominating such foul mysteries, answered, “That if the garland were of imperishable gold, I would not suffer a fly to be destroyed to secure it for me.” For he was to slay certain living creatures in his sacrifices, and by those honours to invite the devils to give me their support. But this ill thing I also refused, not out of a pure love[Psalms 19:9] for Thee, O God of my heart; for I knew not how to love Thee, knowing not how to conceive aught beyond corporeal brightness. And doth not a soul, sighing after such-like fictions, commit fornication against Thee, trust in false things, and nourish the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 74, footnote 4 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Then follows a period of nine years from the nineteenth year of his age, during which having lost a friend, he followed the Manichæans—and wrote books on the fair and fit, and published a work on the liberal arts, and the categories of Aristotle. (HTML)
Love is Not Condemned, But Love in God, in Whom There is Rest Through Jesus Christ, is to Be Preferred. (HTML)
CCEL Footnote 317 (In-Text, Margin)
19. But our very Life descended hither, and bore our death, and slew it, out of the abundance of His own life; and thundering He called loudly to us to return hence to Him into that secret place whence He came forth to us—first into the Virgin’s womb, where the human creature was married to Him,—our mortal flesh, that it might not be for ever mortal,—and thence “as a bridegroom coming out of his chamber, rejoicing as a strong man to run a race.”[Psalms 19:5] For He tarried not, but ran crying out by words, deeds, death, life, descent, ascension, crying aloud to us to return to Him. And He departed from our sight, that we might return to our heart, and there find Him. For He departed, and behold, He is here. He would not be long ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 79, footnote 2 (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)
That It Becomes the Soul to Praise God, and to Confess Unto Him. (HTML)
CCEL Footnote 353 (In-Text, Margin)
... confessions by the agency of my tongue, which Thou hast formed and quickened, that it may confess to Thy name; and heal Thou all my bones, and let them say, “Lord, who is like unto Thee?” For neither does he who confesses to Thee teach Thee what may be passing within him, because a closed heart doth not exclude Thine eye, nor does man’s hardness of heart repulse Thine hand, but Thou dissolvest it when Thou wiliest, either in pity or in vengeance, “and there is no One who can hide himself from Thy heart.”[Psalms 19:6] But let my soul praise Thee, that it may love Thee; and let it confess Thine own mercies to Thee, that it may praise Thee. Thy whole creation ceaseth not, nor is it silent in Thy praises—neither the spirit of man, by the voice directed unto Thee, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 121, footnote 9 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He finally describes the thirty-second year of his age, the most memorable of his whole life, in which, being instructed by Simplicianus concerning the conversion of others, and the manner of acting, he is, after a severe struggle, renewed in his whole mind, and is converted unto God. (HTML)
Pontitianus’ Account of Antony, the Founder of Monachism, and of Some Who Imitated Him. (HTML)
CCEL Footnote 652 (In-Text, Margin)
13. And how, then, Thou didst deliver me out of the bonds of carnal desire, wherewith I was most firmly fettered, and out of the drudgery of worldly business, will I now declare and confess unto Thy name, “O Lord, my strength and my Redeemer.”[Psalms 19:14] Amid increasing anxiety, I was transacting my usual affairs, and daily sighing unto Thee. I resorted as frequently to Thy church as the business, under the burden of which I groaned, left me free to do. Alypius was with me, being after the third sitting disengaged from his legal occupation, and awaiting further opportunity of selling his counsel, as I was wont to sell the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 129, footnote 6 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He speaks of his design of forsaking the profession of rhetoric; of the death of his friends, Nebridius and Verecundus; of having received baptism in the thirty-third year of his age; and of the virtues and death of his mother, Monica. (HTML)
He Praises God, the Author of Safety, and Jesus Christ, the Redeemer, Acknowledging His Own Wickedness. (HTML)
CCEL Footnote 693 (In-Text, Margin)
... good and merciful, and Thy right hand had respect unto the profoundness of my death, and removed from the bottom of my heart that abyss of corruption. And this was the result, that I willed not to do what I willed, and willed to do what thou willedst. But where, during all those years, and out of what deep and secret retreat was my free will summoned forth in a moment, whereby I gave my neck to Thy “easy yoke,” and my shoulders to Thy “light burden,” O Christ Jesus, “my strength and my Redeemer”?[Psalms 19:14] How sweet did it suddenly become to me to be without the delights of trifles! And what at one time I feared to lose, it was now a joy to me to put away. For Thou didst cast them away from me, Thou true and highest sweetness. Thou didst cast them ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 132, footnote 1 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He speaks of his design of forsaking the profession of rhetoric; of the death of his friends, Nebridius and Verecundus; of having received baptism in the thirty-third year of his age; and of the virtues and death of his mother, Monica. (HTML)
In the Country He Gives His Attention to Literature, and Explains the Fourth Psalm in Connection with the Happy Conversion of Alypius. He is Troubled with Toothache. (HTML)
CCEL Footnote 719 (In-Text, Margin)
... with Alypius, a catechumen like myself, my mother cleaving unto us,—in woman’s garb truly, but with a man’s faith, with the peacefulness of age, full of motherly love and Christian piety! What utterances used I to send up unto Thee in those Psalms, and how was I inflamed towards Thee by them, and burned to rehearse them, if it were possible, throughout the whole world, against the pride of the human race! And yet they are sung throughout the whole world, and none can hide himself from Thy heat.[Psalms 19:6] With what vehement and bitter sorrow was I indignant at the Manichæans; whom yet again I pitied, for that they were ignorant of those sacraments, those medicaments, and were mad against the antidote which might have made them sane! I wished that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 159, footnote 10 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. (HTML)
He is Forcibly Goaded on by the Love of Praise. (HTML)
CCEL Footnote 956 (In-Text, Margin)
60. By these temptations, O Lord, are we daily tried; yea, unceasingly are we tried. Our daily “furnace” is the human tongue. And in this respect also dost Thou command us to be continent. Give what Thou commandest, and command what Thou wilt. Regarding this matter, Thou knowest the groans of my heart, and the rivers of mine eyes. For I am not able to ascertain how far I am clean of this plague, and I stand in great fear of my “secret faults,”[Psalms 19:12] which Thine eyes perceive, though mine do not. For in other kinds of temptations I have some sort of power of examining myself; but in this, hardly any. For, both as regards the pleasures of the flesh and an idle curiosity, I see how far I have been able to hold my mind in ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 195, footnote 29 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. (HTML)
Allegorical Explanation of the Firmament and Upper Works, Ver. 6. (HTML)
CCEL Footnote 1268 (In-Text, Margin)
17. Let us look, O Lord, “upon the heavens, the work of Thy fingers;” clear from our eyes that mist with which Thou hast covered them. There is that testimony of Thine which giveth wisdom unto the little ones.[Psalms 19:7] Perfect, O my God, Thy praise out of the mouth of babes and sucklings. Nor have we known any other books so destructive to pride, so destructive to the enemy and the defender, who resisteth Thy reconciliation in defence of his own sins. I know not, O Lord, I know not other such “pure” words which so persuade me to confession, and make my neck submissive to Thy yoke, and invite me to serve ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 195, footnote 33 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. (HTML)
Allegorical Explanation of the Firmament and Upper Works, Ver. 6. (HTML)
CCEL Footnote 1272 (In-Text, Margin)
17. Let us look, O Lord, “upon the heavens, the work of Thy fingers;” clear from our eyes that mist with which Thou hast covered them. There is that testimony of Thine which giveth wisdom unto the little ones. Perfect, O my God, Thy praise out of the mouth of babes and sucklings. Nor have we known any other books so destructive to pride, so destructive to the enemy and the defender, who resisteth Thy reconciliation in defence of his own sins. I know not, O Lord, I know not other such “pure”[Psalms 19:8] words which so persuade me to confession, and make my neck submissive to Thy yoke, and invite me to serve Thee for nought. Let me understand these things, good Father. Grant this to me, placed under them; because Thou hast established these things for ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 198, footnote 20 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. (HTML)
All Men Should Become Lights in the Firmament of Heaven. (HTML)
CCEL Footnote 1333 (In-Text, Margin)
... that you might “follow the Lord,” go after Him, and “confound the things which are mighty;” go after Him, ye beautiful feet, and shine in the firmament, that the heavens may declare His glory, dividing between the light of the perfect, though not as of the angels, and the darkness of the little, though not despised ones. Shine over all the earth, and let the day, lightened by the sun, utter unto day the word of wisdom; and let night, shining by the moon, announce unto night the word of knowledge.[Psalms 19] The moon and the stars shine for the night, but the night obscureth them not, since they illumine it in its degree. For behold God (as it were) saying, “Let there be lights in the firmament of the heaven.” There came suddenly a sound from heaven, as ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 199, footnote 3 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. (HTML)
Concerning Reptiles and Flying Creatures (Ver. 20),—The Sacrament of Baptism Being Regarded. (HTML)
CCEL Footnote 1340 (In-Text, Margin)
... have made their way amid the billows of the temptations of the world, to instruct the Gentiles in Thy Name, in Thy Baptism. And amongst these things, many great works of wonder have been wrought, like as great whales; and the voices of Thy messengers flying above the earth, near to the firmament of Thy Book; that being set over them as an authority, under which they were to fly whithersoever they were to go. For “there is no speech, nor language, where their voice is not heard;” seeing their sound[Psalms 19:3-4] “hath gone through all the earth, and their words to the end of the world,” because Thou, O Lord, hast multiplied these things by blessing.
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 203, footnote 10 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. (HTML)
He Explains the Fruits of the Earth (Ver. 29) of Works of Mercy. (HTML)
CCEL Footnote 1402 (In-Text, Margin)
... no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge.” For these fruits are due to those who minister spiritual doctrine, through their understanding of the divine mysteries; and they are due to them as men. They are due to them, too, as to the living soul, supplying itself as an example in all continency; and due unto them likewise as flying creatures, for their blessings which are multiplied upon the earth, since their sound went out into all lands.[Psalms 19:4]
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 230, 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 We Ought Not to Expect to Find Any Efficient Cause of the Evil Will. (HTML)
CCEL Footnote 532 (In-Text, Margin)
... our expression may be allowed and understood, by not knowing them, that by knowing them they may be not known. For when the eyesight surveys objects that strike the sense, it nowhere sees darkness but where it begins not to see. And so no other sense but the ear can perceive silence, and yet it is only perceived by not hearing. Thus, too, our mind perceives intelligible forms by understanding them; but when they are deficient, it knows them by not knowing them; for “who can understand defects?”[Psalms 19:12]
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 270, footnote 7 (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)
Of the Perturbations of the Soul Which Appear as Right Affections in the Life of the Righteous. (HTML)
CCEL Footnote 719 (In-Text, Margin)
... perfect love casteth out fear, because fear hath torment. He that feareth is not made perfect in love,” —that fear is not of the same kind as the Apostle Paul felt lest the Corinthians should be seduced by the subtlety of the serpent; for love is susceptible of this fear, yea, love alone is capable of it. But the fear which is not in love is of that kind of which Paul himself says, “For ye have not received the spirit of bondage again to fear.” But as for that “clean fear which endureth for ever,”[Psalms 19:9] if it is to exist in the world to come (and how else can it be said to endure for ever?), it is not a fear deterring us from evil which may happen, but preserving us in the good which cannot be lost. For where the love of acquired good is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 31, footnote 8 (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)
In What Manner the Son is Said Not to Know the Day and the Hour Which the Father Knows. Some Things Said of Christ According to the Form of God, Other Things According to the Form of a Servant. In What Way It is of Christ to Give the Kingdom, in What Not of Christ. Christ Will Both Judge and Not Judge. (HTML)
... For, because He Himself, being the first-begotten of the dead, made a passage to the kingdom of God to life eternal for His Church, to which He is so the Head as to make the body also immortal, therefore He was “created in the beginning of the ways” of God in His work. For, according to the form of God, He is the beginning, that also speaketh unto us, in which “beginning” God created the heaven and the earth; but according to the form of a servant, “He is a bridegroom coming out of His chamber.”[Psalms 19:5] According to the form of God, “He is the first-born of every creature, and He is before all things and by him all things consist;” according to the form of a servant, “He is the head of the body, the Church.” According to the form of God, “He is the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 77, footnote 2 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
Augustin explains for what the Son of God was sent; but, however, that the Son of God, although made less by being sent, is not therefore less because the Father sent Him; nor yet the Holy Spirit less because both the Father sent Him and the Son. (HTML)
The Devil the Mediator of Death, Christ of Life. (HTML)
... upwards. Accordingly, as the Magi did when warned of God, whom the star led to adore the low estate of the Lord; so we also ought to return to our country, not by the way by which we came, but by another way which the lowly King has taught, and which the proud king, the adversary of that lowly King, cannot block up. For to us, too, that we may adore the lowly Christ, the “heavens have declared the glory of God, when their sound went into all the earth, and their words to the ends of the world.”[Psalms 19:1] A way was made for us to death through sin in Adam. For, “By one man sin entered into the world, and death by sin; and so death passed upon all men, in whom all have sinned.” Of this way the devil was the mediator, the persuader to sin, and the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 77, footnote 2 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
Augustin explains for what the Son of God was sent; but, however, that the Son of God, although made less by being sent, is not therefore less because the Father sent Him; nor yet the Holy Spirit less because both the Father sent Him and the Son. (HTML)
The Devil the Mediator of Death, Christ of Life. (HTML)
... upwards. Accordingly, as the Magi did when warned of God, whom the star led to adore the low estate of the Lord; so we also ought to return to our country, not by the way by which we came, but by another way which the lowly King has taught, and which the proud king, the adversary of that lowly King, cannot block up. For to us, too, that we may adore the lowly Christ, the “heavens have declared the glory of God, when their sound went into all the earth, and their words to the ends of the world.”[Psalms 19:4] A way was made for us to death through sin in Adam. For, “By one man sin entered into the world, and death by sin; and so death passed upon all men, in whom all have sinned.” Of this way the devil was the mediator, the persuader to sin, and the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 85, footnote 7 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
Augustin explains for what the Son of God was sent; but, however, that the Son of God, although made less by being sent, is not therefore less because the Father sent Him; nor yet the Holy Spirit less because both the Father sent Him and the Son. (HTML)
The Sender and the Sent Equal. Why the Son is Said to Be Sent by the Father. Of the Mission of the Holy Spirit. How and by Whom He Was Sent. The Father the Beginning of the Whole Godhead. (HTML)
... did not know, through the Holy Spirit coming upon them; as happened then, when it was needful that His coming should be made plain by visible signs, in order to show that the whole world, and all nations constituted with different tongues, should believe in Christ through the gift of the Holy Spirit, to fulfill that which is sung in the Psalm, “There is no speech nor language where their voice is not heard; their sound is gone out through all the earth, and their words to the end of the world.”[Psalms 19:3-4]
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 343, footnote 1 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
Concerning Faith of Things Not Seen. (HTML)
Section 10 (HTML)
CCEL Footnote 1687 (In-Text, Margin)
... manner as it was afore proclaimed, who is there so mad as to assert that the Apostles lied concerning Christ, of Whom they preached that He was come in such manner as the Prophets foretold afore that He should come, which Prophets were not silent as to true things to come concerning the Apostles themselves? For concerning these they had said, “There is neither speech nor language, whereof their voices are not heard; their sound went out into all the earth, and their words unto the ends of the world.”[Psalms 19:3-4] And this at any rate we see fulfilled in the world, although we have not yet seen Christ in the flesh. Who therefore, unless blinded by amazing madness, or hard and steeled by amazing obstinacy, would be unwilling to put faith in the sacred ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 431, footnote 11 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
Of Holy Virginity. (HTML)
Section 39 (HTML)
CCEL Footnote 2145 (In-Text, Margin)
... but fear of men, not of God: fear of temporal evils, not of the Divine Judgment at the last. “Be not thou high-minded, but fear.” Love thou the goodness of God; fear thou His severity: neither suffers thee to be proud. For by loving you fear, lest you grievously offend One Who is loved and loves. For what more grievous offense, than that by pride thou displease Him, Who for thy sake hath been displeasing to the proud? And where ought there to be more that “chaste fear abiding for ever and ever,”[Psalms 19:9] than in thee, who hast no thought of the things of this world, how to please a wedded partner; but of the things of the Lord, how to please the Lord? That other fear is not in charity, but this chaste fear quitteth not charity. If you love not, fear ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 433, footnote 9 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
Of Holy Virginity. (HTML)
Section 43 (HTML)
CCEL Footnote 2179 (In-Text, Margin)
43. Concerning continence also itself hath it not been most openly said, “And when I knew that no one can be continent unless God give it, this also itself was a part of wisdom, to know whose gift it was?” But perhaps continence is the gift of God, but wisdom man bestows upon himself, whereby to understand, that that gift is, not his own, but of God. Yea, “The Lord maketh wise the blind:” and, “The testimony of the Lord is faithful, it giveth wisdom unto little ones:”[Psalms 19:7] and, “If any one want wisdom, let him ask of God, Who giveth unto all liberally, and upbraideth not, and it shall be given to him.” But it becometh virgins to be wise, that their lamps be not extinguished. How “wise,” save “not having high thoughts, but ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 310, footnote 6 (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 968 (In-Text, Margin)
... incorruptible God into the likeness of corruptible man, and of birds, and of four-footed beasts, and of creeping things." From this so-called wisdom came the golden calf, which was one of the forms of idolatry among the chief men and professed sages of Egypt. The calf, then, represents every body or society of Gentile idolaters. This impious society the Lord Christ burns with that fire of which He says in the Gospel, "I am come to send fire on the earth;" for, as there is nothing hid from His heat,[Psalms 19:6] when the Gentiles believe in Him they lose the form of the devil in the fire of divine influence. Then all the body is ground, that is, after the dissolution of the combination in the membership of iniquity comes humiliation under the word of truth. ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 537, footnote 5 (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 14 (HTML)
... instrument is not the sword but the tongue, what was the reason of its being said under divine inspiration, "The sons of men, whose teeth are spears and arrows, and their tongue a sharp sword"? But what time would suffice me to collect from all the prophets all the testimonies to the Church dispersed throughout the world, all of which you endeavor to destroy and render nought by contradicting them? But you are caught; for "their sound is gone out into all lands, and their words to the end of the world."[Psalms 19:4] I will, however, advance this one saying from the mouth of the Lord, who is the Witness of witnesses. "All things must be fulfilled," He says, "which were written in the law of Moses, and in the prophets, and in the Psalms, concerning me." And what ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 549, footnote 2 (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 32 (HTML)
... tabernacle," that is, in the open light of day; as we read in the Book of Kings, "For thou didst it secretly; but I will do this thing before all Israel, and before the sun." And He Himself is "as a bridegroom coming out of His chamber, and rejoiceth as a giant to run His race. His going forth is from the end of heaven:" here you have the coming of the Lord in the flesh. "And His circuit unto the ends of it:" here you have His resurrection and ascension. "And there is nothing hid from the heat thereof:"[Psalms 19:3-6] here you have the coming of the Holy Spirit, whom He sent in tongues of fire, that He might make manifest the glowing heat of charity, which he certainly cannot have who does not keep the unity of the Spirit in the bond of peace with the Church, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 557, footnote 3 (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 43 (HTML)
102. answered: Judas did not die for us, but Christ, to whom the Church dispersed throughout the world says, "So shall I have wherewith to answer him that reproacheth me: for I trust in Thy word." When, therefore, I hear the words of the Lord, saying, "Ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and even in the whole earth," and through the voice of His prophet, "Their sound is gone out through all the earth, and their words into the ends of the world,"[Psalms 19:4] no bodily admixture of evil ever is able to disturb me, if I know how to say, "Be surety for Thy servant for good: let not the proud oppress me." I do not, therefore, concern myself about a vain calumniation when I have a substantial promise. But if ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 103, footnote 12 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
The Image of God is Not Wholly Blotted Out in These Unbelievers; Venial Sins. (HTML)
CCEL Footnote 955 (In-Text, Margin)
... had not been wholly blotted out there by unrighteousness, is certainly written thereon, renewed by grace. Now in the Jews the law which was written on tables could not effect this new inscription, which is justification, but only transgression. For they too were men, and there was inherent in them that power of nature, which enables the rational soul both to perceive and do what is lawful; but the godliness which transfers to another life happy and immortal has “a spotless law, converting souls,”[Psalms 19:7] so that by the light thereof they may be renewed, and that be accomplished in them which is written, “There has been manifested over us, O Lord, the light of Thy countenance.” Turned away from which, they have deserved to grow old, whilst they are ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 171, footnote 11 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Concerning Man’s Perfection in Righteousness. (HTML)
The Fifth Passage. (HTML)
CCEL Footnote 1520 (In-Text, Margin)
... clause, “Who will boast that he has a pure heart?” is a suitable sequel to the preceding sentence, “whenever a righteous king sits upon the throne.” For how great soever ever a man’s righteousness may be, he ought to reflect and think, lest there should be found something blameworthy, which has escaped indeed his own notice, when that righteous King shall sit upon His throne, whose cognizance no sins can possibly escape, not even those of which it is said, “Who understandeth his transgressions?”[Psalms 19:12] “When, therefore, the righteous King shall sit upon His throne, . . . who will boast that he has a pure heart? or who will boldly say that he is pure from sin?” Except perhaps those who wish to boast of their own righteousness, and not glory in the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 246, footnote 20 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Grace of Christ, and on Original Sin. (HTML)
On Original Sin. (HTML)
The Righteous Men Who Lived in the Time of the Law Were for All that Not Under the Law, But Under Grace. The Grace of the New Testament Hidden Under the Old. (HTML)
CCEL Footnote 1978 (In-Text, Margin)
... therefore have I spoken; we also believe, and therefore speak.” Out of very faith was it said, “Behold, a virgin shall conceive and bear a son, and they shall call His name Emmanuel,” “which is, being interpreted, God with us.” Out of very faith too was it said concerning Him: “As a bridegroom He cometh out of His chamber; as a giant did He exult to run His course. His going forth is from the extremity of heaven, and His circuit runs to the other end of heaven; and no one is hidden from His heat.”[Psalms 19:5-6] Out of very faith, again, was it said to Him: “Thy throne, O God, is for ever and ever; a sceptre of righteousness is the sceptre of Thy kingdom. Thou hast loved righteousness, and hated iniquity; therefore God, Thy God, hath anointed Thee with the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 46, footnote 4 (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 XI (HTML)
CCEL Footnote 339 (In-Text, Margin)
38. The sevenfold number of these petitions also seems to me to correspond to that sevenfold number out of which the whole sermon before us has had its rise. For if it is the fear of God through which the poor in spirit are blessed, inasmuch as theirs is the kingdom of heaven; let us ask that the name of God may be hallowed among men through that “fear which is clean, enduring for ever.”[Psalms 19:9] If it is piety through which the meek are blessed, inasmuch as they shall inherit the earth; let us ask that His kingdom may come, whether it be over ourselves, that we may become meek, and not resist Him, or whether it be from heaven to earth in the splendour of the Lord’s advent, in which we shall ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 96, footnote 4 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book I (HTML)
Of the Fact That, as the Prophecies Have Been Fulfilled, the God of Israel Has Now Been Made Known Everywhere. (HTML)
CCEL Footnote 632 (In-Text, Margin)
And as yet this God, the holy and true God of Israel, had not done by the name of Christ among all nations works so great as those which have been wrought after Lucan’s times up to our own day. But now who is so obdurate as not to be moved, who so dull as not to be inflamed, seeing that the saying of Scripture is fulfilled, “For there is not one that is hid from the heat thereof;”[Psalms 19:6] and seeing also that those other things which were predicted so long time ago in this same Psalm from which I have cited one little verse, are now set forth in their accomplishment in the clearest light? For under this term of the “heavens” the apostles of Jesus Christ were denoted, because God was to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 96, footnote 5 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book I (HTML)
Of the Fact That, as the Prophecies Have Been Fulfilled, the God of Israel Has Now Been Made Known Everywhere. (HTML)
CCEL Footnote 633 (In-Text, Margin)
... their words to the end of the world. Now hath He set His tabernacle in the sun, that is, in manifestation; which tabernacle is His Church. For in order to do so (as the words proceed in the passage) He came forth from His chamber like a bridegroom; that is to say, the Word, wedded with the flesh of man, came forth from the Virgin’s womb. Now has He rejoiced as a strong man, and has run His race. Now has His going forth been made from the height of heaven, and His return even to the height of heaven.[Psalms 19:1-6] And accordingly, with the completest propriety, there follows upon this the verse which I have already mentioned: “And there is not one that is hid from the heat thereof [or, His heat].” And still these men make choice of their little, weak, prating ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 270, 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, Matt. Chap. v. 3 and 8, 'Blessed are the poor in spirit:' etc., but especially on that, 'Blessed are the pure in heart: for they shall see God.' (HTML)
CCEL Footnote 1924 (In-Text, Margin)
... their hearts,” and when they are so reminded, they answer, “that they lift them up:” nor in vain is it said, “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affections on things above, not on things on the earth.” In so far therefore as they have their conversation there, they do bear God, and they are heaven; because they are the seat of God; and when they declare the words of God, “The heavens declare the glory of God.”[Psalms 19:1]
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 347, footnote 8 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Matt. xvii. 1, ‘After six days Jesus taketh with Him Peter, and James, and John his brother,’ etc. (HTML)
CCEL Footnote 2646 (In-Text, Margin)
... some here which shall not taste of death, till they see the Son of Man in His kingdom.” There is no small difficulty here. For that mount was not the whole extent of His kingdom. What is a mountain to Him who possesseth the heavens? Which we not only read He doth, but in some sort see it with the eyes of the heart. He calleth that His kingdom, which in many places He calleth the “kingdom of heaven.” Now the kingdom of heaven is the kingdom of the saints. “For the heavens declare the glory of God.”[Psalms 19:1] And of these heavens it is immediately said in the Psalm, “There is no speech nor language where their voice is not heard. Their sound is gone out through all the earth, and their words unto the end of the world.” Whose words, but of the heavens? ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 347, footnote 9 (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. xvii. 1, ‘After six days Jesus taketh with Him Peter, and James, and John his brother,’ etc. (HTML)
CCEL Footnote 2647 (In-Text, Margin)
... possesseth the heavens? Which we not only read He doth, but in some sort see it with the eyes of the heart. He calleth that His kingdom, which in many places He calleth the “kingdom of heaven.” Now the kingdom of heaven is the kingdom of the saints. “For the heavens declare the glory of God.” And of these heavens it is immediately said in the Psalm, “There is no speech nor language where their voice is not heard. Their sound is gone out through all the earth, and their words unto the end of the world.”[Psalms 19:3-4] Whose words, but of the heavens? And of the Apostles, and all faithful preachers of the word of God. These heavens therefore shall reign together with Him who made the heavens. Now consider what was done, that this might be made manifest.
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 376, 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)
Delivered on the Lord’s Day, on that which is written in the Gospel, Matt. xx. 1, ‘The kingdom of heaven is like unto a man that was a householder, who went out early in the morning to hire labourers into his vineyard.’ (HTML)
CCEL Footnote 2856 (In-Text, Margin)
... to speak with the tongues of all nations;” now was the calling manifest, now He went out to hire. For now the power of truth began to be made known to all. For then even one man having received the Holy Ghost, spake by himself with the tongues of all nations. But now in the Church oneness itself, as one man speaks in the tongues of all nations. For what tongue has not the Christian religion reached? to what limits does it not extend? Now is there no one “who hideth himself from the heat thereof;”[Psalms 19:6] and delay is still ventured by him who stands still at the eleventh hour.
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 483, footnote 3 (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, John v. 19, ‘The Son can do nothing of Himself, but what He seeth the Father doing.’ (HTML)
CCEL Footnote 3757 (In-Text, Margin)
6. He brought thee then a temporal miracle, that thou mayest seek and admire Him who is Eternal. For He “who came forth as a Bridegroom out of His chamber,”[Psalms 19:5] that is, out of the virgin’s womb, where the holy nuptials were celebrated of the Word and the Flesh: He brought, I say, a temporal miracle; but He is Himself eternal, He is coeternal with the Father, He it is, who “In the beginning was the Word, and the Word was with God, and the Word was God.” He did for thee whereby thou mightest be cured, that thou mightest be able to see what thou didst not see. What thou ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 497, footnote 7 (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, John v. 39, ‘Ye search the Scriptures, because ye think that in them ye have eternal life,’ etc. Against the Donatists. (HTML)
CCEL Footnote 3871 (In-Text, Margin)
... they numbered all My Bones; and they looked and stared upon Me; they divided My garments among them, and cast lots upon My vesture.” Hear immediately a testimony for the Body, a few words after, “All the ends of the world shall remember themselves and be turned unto the Lord, and all the kindreds of the nations shall worship in His sight; for the kingdom is the Lord’s, and He shall have dominion over the nations.” Hear for the Head; And “He is as a bridegroom coming forth out of His bride-chamber.”[Psalms 19:5] And in this same Psalm hear for the Body; “Their sound went out into all the earth, and their words unto the ends of the world.”
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 497, footnote 8 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, John v. 39, ‘Ye search the Scriptures, because ye think that in them ye have eternal life,’ etc. Against the Donatists. (HTML)
CCEL Footnote 3872 (In-Text, Margin)
... Hear immediately a testimony for the Body, a few words after, “All the ends of the world shall remember themselves and be turned unto the Lord, and all the kindreds of the nations shall worship in His sight; for the kingdom is the Lord’s, and He shall have dominion over the nations.” Hear for the Head; And “He is as a bridegroom coming forth out of His bride-chamber.” And in this same Psalm hear for the Body; “Their sound went out into all the earth, and their words unto the ends of the world.”[Psalms 19:4]
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 58, 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 II. 1–4. (HTML)
CCEL Footnote 186 (In-Text, Margin)
... wife. But the Lord, dying without fear, gave His own blood for her, whom rising again He was to have, whom He had already united to Himself in the Virgin’s womb. For the Word was the Bridegroom, and human flesh the bride; and both one, the Son of God, the same also being Son of man. The womb of the Virgin Mary, in which He became head of the Church, was His bridal chamber: thence He came forth, as a bridegroom from his chamber, as the Scripture foretold, “And rejoiced as a giant to run his way.”[Psalms 19:5] From His chamber He came forth as a bridegroom; and being invited, came to the marriage.
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 148, 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 V. 24–30. (HTML)
CCEL Footnote 459 (In-Text, Margin)
... they turn away from the candle, they are made dark; if they turn to it, they are illumined. But certainly that fire shines so long as it exists: if thou wouldst take the light from it, thou dost also at the same time extinguish it; for without the light it cannot remain. But Christ is light inextinguishable and co-eternal with the Father, always bright, always shining, always burning: for if He were not burning, would it be said in the psalm, “Nor is there any that can hide himself from his heat?”[Psalms 19:7] But thou wast cold in thy sin; thou turnest that thou mayest become warm; if thou wilt turn away, thou wilt become cold. In thy sin thou wast dark; thou turnest in order to be enlightened; if thou turnest away, thou wilt become dark. Therefore, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 241, footnote 4 (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 796 (In-Text, Margin)
... a similar mode of speaking. Thou hast it written, “God tempteth not any man;” and again thou hast it written, “The Lord your God tempteth you, to know whether you love Him.” Just the point in dispute, you see. For how does God tempt not any man, and how does the Lord your God tempt you, to know whether ye love Him? It is also written, “There is no fear in love but perfect love casteth out fear;” and in another place it is written, “The fear of the Lord is clean, enduring for ever.”[Psalms 19:9] Here also is the point in dispute. For how does perfect love cast out fear, if the fear of the Lord, which is clean, endureth for ever?
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 308, footnote 4 (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 XIII. 16–20. (HTML)
CCEL Footnote 1189 (In-Text, Margin)
... were inclined to understand the words, “He that receiveth me, receiveth Him that sent me,” as expressing the oneness in nature of the Father and the Son; the sequence from the similar arrangement of words in the other clause, “He that receiveth whomsoever I send, receiveth me,” would be the unity in nature of the Son and His messenger. And there might, indeed, be no impropriety in so understanding it, seeing that a twofold substance belongeth to the strong man, who hath rejoiced to run the race;[Psalms 19:5] for the Word was made flesh, that is, God became man. And accordingly He might be supposed to have said, “He that receiveth whomsoever I send, receiveth me,” with reference to His human nature; “and he that receiveth me” as God, “receiveth Him that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 314, 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 XIII. 26–31. (HTML)
CCEL Footnote 1220 (In-Text, Margin)
6. “He then, having received the morsel of bread, went immediately out: and it was night.” And he that went out was himself the night. “Therefore when” the night “was gone out, Jesus said, Now is the Son of man glorified.” The day therefore uttered speech unto the day, that is, Christ did so to His faithful disciples, that they might hear and love Him as His followers; and the night showed knowledge unto the night,[Psalms 19:2] that is, Judas did so to the unbelieving Jews, that they might come as His persecutors, and make Him their prisoner. But now, in considering these words of the Lord, which were addressed to the godly, before His arrest by the ungodly, special attention on the part of the hearer is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 352, 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 XV. 14, 15. (HTML)
CCEL Footnote 1427 (In-Text, Margin)
... Lord enable us to understand, and enable us also to do what we understand. And if we know this, we know of a truth what the Lord doeth; for it is only the Lord that so enables us, and by such means only do we attain to His friendship. For just as there are two kinds of fear, which produce two classes of fearers; so there are two kinds of service, which produce two classes of servants. There is a fear, which perfect love casteth out; and there is another fear, which is clean, and endureth for ever.[Psalms 19:9] The fear that lies not in love, the apostle pointed to when he said, “For ye have not received the spirit of service again to fear.” But he referred to the clean fear when he said, “Be not high-minded, but fear.” In that fear which love casteth out, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 356, 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. 20, 21. (HTML)
CCEL Footnote 1467 (In-Text, Margin)
... have persecuted me, they will also persecute you”? It is clear, therefore, that when it is said, “Henceforth I call you not servants,” He is to be understood as speaking of that servant who abideth not in the house for ever, but is characterized by the fear which love casteth out; whereas, when it is here said, “The servant is not greater than his lord: if they have persecuted me, they will also persecute you,” that servant is meant who is distinguished by the clean fear which endureth for ever.[Psalms 19:9] For this is the servant who is yet to hear, “Well done, thou good servant: enter thou into the joy of thy Lord.”
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 364, 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. 1–4. (HTML)
CCEL Footnote 1511 (In-Text, Margin)
... Spirit should come to bear witness of Him, and also that they themselves could become His witnesses, through the effectual working of His Spirit in their hearts. For such is His meaning when He saith, “He shall bear witness of me, and ye also shall bear witness.” That is to say, because He shall bear witness, ye also shall bear witness: He in your hearts, you in your voices; He by inspiration, you by utterance: that the words might be fulfilled, “Their sound hath gone forth into all the earth.”[Psalms 19:4] For it would have been to little purpose to have exhorted them by His example, had He not also filled them with His Spirit. Just as we see that the Apostle Peter, after having heard His words, when He said, “The servant is not greater than his lord: ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 462, footnote 5 (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 I. 1–II. 11. (HTML)
CCEL Footnote 1998 (In-Text, Margin)
... The martyrs are God’s witnesses. It pleased God to have men for His witnesses, that men also may have God to be their witness. “We have seen,” saith he, “and are witnesses.” Where have they seen? In the manifestation. What meaneth, in the manifestation? In the sun, that is, in this light of day. And how should He be seen in the sun who made the sun, except as “in the sun He hath set His tabernacle; and Himself as a bridegroom going forth out of his chamber, exulted as a giant to run His course?”[Psalms 19:4-5] He before the sun, who made the sun, He before the day-star, before all the stars, before all angels, the true Creator, (“for all things were made by Him, and without Him was nothing made,”) that He might be seen by eyes of flesh which see the sun, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 471, footnote 9 (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 2083 (In-Text, Margin)
... honor Christ as to affirm that He is left to two tongues, the Latin and the Punic, i.e. African. Christ possess only two tongues! For there are but these two tongues on the side of Donatus, more they have not. Let us awake, my brethren, let us rather see the gift of the Spirit of God, and let us believe the things spoken before concerning Him, and let us see fulfilled the things spoken before in the Psalm: “There are neither speeches nor discourses, but their voices are heard among them.”[Psalms 19:3-4] And lest haply the case be so that the tongues themselves came to one place, and not rather that the gift of Christ came to all tongues, hear what follows: “Into all the earth is their sound gone out, and unto the ends of the world their words.” ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 516, footnote 3 (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 IV. 17–21. (HTML)
CCEL Footnote 2460 (In-Text, Margin)
5. But there is another sentence, which seems contrary to this if it have not one that understands. Namely, it is said in a certain place of the Psalms, “The fear of the Lord is chaste, enduring forever.”[Psalms 19:9] He shows us an eternal fear, but a chaste. But if he there shows us an eternal fear, does this epistle perchance contradict him, when it saith, “There is no fear in love, but perfect love casteth out fear?” Let us interrogate both utterances of God. One is the Spirit, though the books two, though the mouths two, though the tongues two. For this is said by the mouth of John, that by the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 82, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXV (HTML)
CCEL Footnote 768 (In-Text, Margin)
... held thee, because he conquered thee, when thou consentedst unto him. But what hath the Strong in hand done? “No man entereth into a strong man’s house, to spoil his goods, except he first bind the strong man.” By His own Power, most Holy, most Magnificent, hath He bound the devil by pouring forth the weapon to stop the way against him, that He may deliver the poor and needy, to whom there was no helper. For who is thy helper but the Lord to whom thou sayest, “O Lord, My Strength, and My Redeemer.”[Psalms 19:14] If thou wilt presume of thy own strength, thereby wilt thou fall, whereof thou hast presumed: if of another’s, he would lord it over thee, not succour thee. He then alone is to be sought Who hath redeemed them, and made them free, and hath given His ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 90, footnote 8 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXVI (HTML)
CCEL Footnote 842 (In-Text, Margin)
... delivered, saying, “Let not the foot of pride come against me; neither let the hand of the sinner remove me.” For if the foot of pride come, the hand of the sinner removeth. What is the hand of the sinner? The working of him that adviseth ill. Hast thou become proud? Quickly he corrupteth thee who adviseth ill. Humbly fix thyself in God, and care not much what is said to thee. Hence is that which is elsewhere spoken, “From my secret sins cleanse Thou me; and from others’ sins also keep Thy servant.”[Psalms 19:12-13] What is, “From my secret sins”? “Let not the foot of pride come against me.” What is, “From other men’s sins also keep Thy servant”? “Let not the hand of the wicked remove me.” Keep that which is within, and thou shalt not fear from without.
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 112, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXIX (HTML)
CCEL Footnote 1019 (In-Text, Margin)
... is obvious enough what the word ‡ναβαθμῶν means. For ‡ναβαθμοὶ are degrees (or steps) of them that ascend, not of them that descend. The Latin, not being able to express it strictly, expresses it by the general term; and in that it called them “steps,” left it undetermined, whether they were “steps” of persons ascending or descending. But because there is no “speech or language where their voices are not heard among them,”[Psalms 19:3] the earlier language explains the one which comes after it: and what was ambiguous in one is made certain in another. Just then as there the singer is some one who is “ascending,” so here is it some one who is “over-leaping.”…Let this Idithun come ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 123, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XL (HTML)
CCEL Footnote 1122 (In-Text, Margin)
... we say this, that they may be in “the number.” Not being present, they do not hear this from us; but when ye have gone from hence, let them hear it from you. “I have declared,” he says, “and have spoken.” It is Christ who speaks. “He hath declared it,” in His own Person, as our Head. He hath Himself declared it by His members. He Himself hath sent those who should “declare” it; He Himself hath sent the Apostles. “Their sound is gone out into all lands, and their words unto the ends of the world.”[Psalms 19:4] How great the number of believers that are gathered together; how great the multitudes that flock together; many of them truly converted, many but in appearance: and those who are truly converted are the minority; those who are so but in appearance ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 124, footnote 15 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XL (HTML)
CCEL Footnote 1139 (In-Text, Margin)
... to do what He has already done. He has “declared;” let us declare also. He has suffered; let us “suffer with Him.” He has been glorified; we shall be “glorified with Him.” “I have declared Thy righteousness in the great congregation.” How great an one is that? In all the world. How great is it? Even among all nations. Why among all nations? Because He is “the Seed of Abraham, in whom all nations shall be blessed.” Why among all nations? “Because their sound hath gone forth into all lands.”[Psalms 19:4] “Lo! I will not refrain my lips, O Lord, and that Thou knowest.” My lips speak; I will not “refrain” them from speaking. My lips indeed sound audibly in the ears of men; but “Thou knowest” mine heart. “I will not re frain my lips, O Lord; that Thou ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 126, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XL (HTML)
CCEL Footnote 1151 (In-Text, Margin)
“Innumerable evils have compassed me about” (ver. 12). Who can number sins? Who can count his own sins, and those of others? A burden under which he was groaning, who said, “Cleanse Thou me from my secret faults; and from the faults of others, spare Thou Thy servant, O Lord.”[Psalms 19:12] Our own are too little; those “of others” are added to the burden. I fear for myself; I fear for a virtuous brother, I have to bear with a wicked brother; and under such burthen what shall we be, if God’s mercy were to fail? “But Thou, Lord, remove not afar off.” Be Thou near unto us! To whom is the Lord near? “Even” unto them that “are of a broken heart.” He ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 146, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XLV (HTML)
CCEL Footnote 1370 (In-Text, Margin)
... seeth My Father also.” Let the Psalm then now sound of Him, let us rejoice in the marriage-feast, and we shall be with those of whom the marriage is made, who are invited to the marriage; and the very persons invited are the Bride herself. For the Church is “the Bride,” Christ the Bridegroom. There are commonly spoken by balladists certain verses to Bridegrooms and Brides, called Epithalamia. Whatever is sung there, is sung in honour of the Bride and Bridegroom. Is there then no Bridechamber[Psalms 19:5] in that marriage-feast to which we are invited? Whence then does another Psalm say, “He hath set up His tabernacle in the Sun; and He is even as a bridegroom coming out of his chamber.” The nuptial union is that of “the Word,” and the flesh. The ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 160, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XLVI (HTML)
CCEL Footnote 1510 (In-Text, Margin)
... clouds, whereby the earth was moved, and the kingdoms were bowed. These wars hath He made to cease unto the end of the earth. “He shall break the bow, and dash in pieces the arms, and burn the shield with fire.” Bow, arms, shield, fire. The bow is plots; arms, public warfare; shields, vain presuming of self-protection: the fire wherewith they are burned, is that whereof the Lord said, “I am come to send fire on the earth;” of which fire saith the Psalm, “There is nothing hid from the heat thereof.”[Psalms 19:6] This fire burning, no arms of ungodliness shall remain in us, needs must all be broken, dashed in pieces, burned. Remain thou unharmed, not having any help of thine own; and the more weak thou art, having no arms thine own, the more He taketh thee ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 179, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm L (HTML)
CCEL Footnote 1688 (In-Text, Margin)
... not called, in His calling hath found Africa. Let it rejoice therefore in unity, not pride itself in division. We say well, that the voice of the God of gods hath come even into Africa, hath not stayed in Africa. For “He hath called the world from the rising of the sun unto the going down.” There is no place where may lurk the conspiracies of heretics, they have no place wherein they may hide themselves under the shadow of falsehood; for “there is none that can hide himself from the heat thereof.”[Psalms 19:6] He that hath called the world, hath called even the whole world: He that hath called the world, hath called as much as He hath formed. Why do false christs and false prophets rise up against me? why is it that they strive to ensnare me with captious ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 182, footnote 10 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm L (HTML)
CCEL Footnote 1730 (In-Text, Margin)
... now hear the Psalm, brethren), He will do what? “He will call the heaven from above” (ver. 4). The heaven, all the Saints, those made perfect that shall judge, them He shall call from above, to be sitters with Him to judge the twelve tribes of Israel. For how shall “He call the heaven from above,” when the heaven is always above? But those that He here calleth heaven, the same elsewhere He calleth heavens. What heavens? That tell out the glory of God: for, “The heavens tell out the glory of God:”[Psalms 19:1] whereof is said, “Into all the earth their sound hath gone forth, and into the ends of the world their words.” For see the Lord severing in judgment: “He shall call the heaven from above and the earth, to sever His people.” From whom but from evil ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 183, footnote 12 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm L (HTML)
CCEL Footnote 1744 (In-Text, Margin)
... winnower are not deceived. Fear not lest that tempest, which shall be round about Him, should confound thee with chaff. Certainly mighty will be the tempest; yet not one grain will it sweep from the side of the corn to the chaff: because not any rustic with three-pronged fork, but God, Three in One, is Judge. And the heavens shall declare His righteousness: for God is Judge. Let heavens go, let the heavens tell, into every land let their sound go out, and unto the ends of the world their words:[Psalms 19:4] and let that body say, “From the ends of the world unto Thee have I cried, when my heart was in heaviness.” For now mingled it groaneth, divided it shall rejoice. Let it cry then and say, “Destroy not my soul with ungodly men, and with men of blood ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 197, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LI (HTML)
CCEL Footnote 1879 (In-Text, Margin)
... the sacrifice of righteousness, praises alone. For, “Blessed they that dwell in Thy house, for ever and ever they shall praise Thee:” for this is the sacrifice of righteousness. “Oblations and holocausts.” What are “holocausts”? A whole victim by fire consumed. When a whole beast was laid upon the altar with fire to be consumed, it was called a holocaust. May divine fire take us up whole, and that fervour catch us whole. What fervour? “Neither is there that hideth himself from the heat thereof.”[Psalms 19:6] What fervour? That whereof speaketh the Apostle: “In spirit fervent.” Be not merely our soul taken up by that divine fire of wisdom, but also our body; that it may earn their immortality; so be it lifted up for a holocaust, that death be swallowed ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 217, footnote 9 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LV (HTML)
CCEL Footnote 2064 (In-Text, Margin)
... fall into a ditch. God bringeth them down into the pit of corruption, not because He is the author of their own guilt, but because He is Himself the judge of their iniquities. “For God hath delivered them unto the desires of their heart.” For they have loved darkness, and not light; they have loved blindness, and not seeing. For behold the Lord Jesus hath shone out to the whole world, let them sing in unity with the whole world: “For there is not one that can hide himself from the heat of Him.”[Psalms 19:6] But they passing over from the whole to a part, from the body to a wound, from life to a limb cut off, shall meet with what, but going into the pit of corruption?
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 279, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXVI (HTML)
CCEL Footnote 2628 (In-Text, Margin)
... through discipline thou passest over to rest, and passing over through fire and water, thou art led forth into a place of refreshment. For of those things whereof the signs are in the Sacraments, there are the very realities in that perfection of life everlasting.…But we are not torpid there, but we rest: nor though it be called heat, shall we be hot there, but we shall be fervent in spirit. Observe that same heat in another Psalm: “nor is there any one that hideth himself from the heat thereof.”[Psalms 19:6] What saith also the Apostle? “In spirit fervent.” Therefore, “we have gone over through fire and water: and Thou hast led us forth into a cool place.”
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 288, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXVIII (HTML)
CCEL Footnote 2715 (In-Text, Margin)
9. May then the Lord open to us that knock; and may the secret things of His mysteries, as far as Himself vouchsafeth, be disclosed. For in order that the earth might be moved to the Truth when into the desert of the Gentiles the Gospel was passing, “the Heavens dropped from the face of God.” These are the Heavens, whereof in another Psalm is sung, “The Heavens are telling forth the glory of God.”[Psalms 19:1] … So here also, “the Heavens dropped;” but “from the face of God.” For even these very persons have been “saved through faith, and this not of themselves, but God’s gift it is, not of works, lest perchance any man should be lifted up. For of Himself we are the workmanship,” “that maketh men of one ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 288, footnote 9 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXVIII (HTML)
CCEL Footnote 2718 (In-Text, Margin)
... of the God of Israel”? Must there be understood “dropped;” so that what he hath called by the name of Heavens, the same he hath willed to be understood under the name of Mount Sina also; just as we said that those are called mountains, which were called Heavens? Nor in this sense ought it to move us that He saith “mountain,” not mountains, while in that place they were called “Heavens,” not Heaven: for in another Psalm also after it had been said, “The Heavens are telling forth the glory of God:”[Psalms 19:1] after the manner of Scripture repeating the same sense in different words, subsequently there is said, “And the firmament telleth the works of His hands.” First he said “Heavens,” not “Heaven:” and yet afterwards not “firmaments,” but “firmament.” ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 288, footnote 10 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXVIII (HTML)
CCEL Footnote 2719 (In-Text, Margin)
... under the name of Mount Sina also; just as we said that those are called mountains, which were called Heavens? Nor in this sense ought it to move us that He saith “mountain,” not mountains, while in that place they were called “Heavens,” not Heaven: for in another Psalm also after it had been said, “The Heavens are telling forth the glory of God:” after the manner of Scripture repeating the same sense in different words, subsequently there is said, “And the firmament telleth the works of His hands.”[Psalms 19:1] First he said “Heavens,” not “Heaven:” and yet afterwards not “firmaments,” but “firmament.” For God called the firmament Heaven, as in Genesis hath been written. Thus then Heavens and Heaven, mountains and mountain, are not a different thing, but ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 317, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXI (HTML)
CCEL Footnote 3094 (In-Text, Margin)
6. “O God, deliver me from the hand of the sinner” (ver. 4). Generally, sinners, among whom is toiling he that is now to be delivered from captivity: he that now crieth, “Unhappy man I, who shall deliver me from the body of this death? The grace of God through Jesus Christ our Lord.” Within is a foe, that law in the members; there are without also enemies: unto what cryest thou? Unto Him, to whom hath been cried, “From my secret sins cleanse me, O Lord, and from strange sins spare Thy servant.”[Psalms 19:12] …But these sinners are of two kinds: there are some that have received Law, there are others that have not received: all the heathen have not received Law, all Jews and Christians have received Law. Therefore the general term is sinner; either a ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 365, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXVII (HTML)
CCEL Footnote 3517 (In-Text, Margin)
... world is with reason called also an “orb:” whence also a small wheel is called an “orbiculus.” “The voice of Thy thunder is in the wheel:” Thy “lightnings have appeared to the round world.” Those clouds in a wheel have gone about the round world, have gone about with thundering and with lightning, they have shaken the abyss, with commandments they have thundered, with miracles they have lightened. “Unto every land hath gone forth the sound of them, and unto the ends of the orb the words of them.”[Psalms 19:4] “The land hath been moved and made to tremble:” that is, all men that dwell in the land. But by a figure the land itself is sea. Why? Because all nations are called by the name of sea, inasmuch as human life is bitter, and exposed to storms and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 427, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXXVIII (HTML)
CCEL Footnote 4112 (In-Text, Margin)
... the sense in which the word giants is meant to be taken. For if you suppose the proud meant by giants, of whom the Apostle saith, “Where is the wise? where is the scribe? where is the disputer of this world?” there is no incongruity in calling them physicians, as if by their own unaided skill they promised the salvation of souls: against whom it is said, “Of the Lord is safety.” But if we take the word giant in a good sense, as it is said of our Lord, “He rejoiceth as a giant to run his course;”[Psalms 19:5] that is Giant of giants, chief among the greatest and strongest, who in His Church excel in spiritual strength. Just as He is the Mountain of mountains; as it is written, “And it shall come to pass in the last days, that the mountain of the Lord’s ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 430, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXXIX (HTML)
CCEL Footnote 4139 (In-Text, Margin)
... God. “Now I say,” says the Apostle, “that Jesus Christ was a minister of the Circumcision for the truth of God, to confirm the promise made unto the fathers: and that the Gentiles might glorify God for His mercy.” Justly then is it added, “Thy truth shalt Thou stablish in the Heavens:” for all those Israelites who were called to be Apostles became as Heavens which declare the glory of God: as it is written by them, “The Heavens declare the glory of God, and the firmament showeth His handywork.”[Psalms 19:1] …Since, although they were taken up from hence before the Church filled the whole world, yet as “their words reached to the ends of the world,” we are right in supposing this which we have just read, “Thy truth shalt Thou stablish in the Heavens,” ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 476, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XCVII (HTML)
CCEL Footnote 4464 (In-Text, Margin)
8. “The heavens have declared His righteousness: and all the people have seen His glory” (ver. 6). What heavens have declared? “The heavens declare the glory of God.”[Psalms 19:1] Who are the heavens? Those who have become His seat; for as God sitteth in the heavens, so doth He sit in the Apostles, so doth He sit in the preachers of the Gospel. Even thou, if thou wilt, shalt be a heaven. Dost thou wish to be so? Purge from thy heart the earth. If thou hast not earthly lusts, and hast not in vain uttered the response, that thou hast “lifted up thy heart,” thou shalt be a heaven. “If ye be ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 502, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CII (HTML)
CCEL Footnote 4641 (In-Text, Margin)
31. Perhaps by the heavens we here may understand, without being far-fetched, the righteous themselves, the saints of God, abiding in whom God hath thundered in His commandments, lightened in His miracles, watered the earth with the wisdom of truth, for “The heavens have declared the glory of God.”[Psalms 19:7] But shall they perish? Shall they in any sense perish? In what sense? As a garment. What is, as a garment? As to the body. For the body is the garment of the soul; since our Lord called it a garment, when He said, “Is not the life more than meat, and the body than raiment?” How then doth the garment perish? “Though our outward man perish, yet the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 566, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXIX (HTML)
He. (HTML)
CCEL Footnote 5177 (In-Text, Margin)
... remove it in themselves by acting contrary to it; but it is stablished in those in whom it is immoveable. God therefore stablisheth His word, that they may fear Him, in those unto whom He giveth the spirit of the fear of Him; not that fear of which the Apostle saith, “Ye have not received the spirit of bondage again to fear;” for “perfect love casteth out” this “fear,” but that fear which the Prophet calleth “the spirit of the fear of the Lord;” that fear which “is pure, and endureth for ever;”[Psalms 19:9] that fear which feareth to offend Him whom it loveth.
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 580, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXIX (HTML)
Samech. (HTML)
CCEL Footnote 5308 (In-Text, Margin)
... God to crucify his flesh in His fear? Did he wish so much additional fear imparted to him as would suffice for crucifying his flesh, that is, his carnal lusts and affections; as though he should say, Perfect in me the fear of Thee; for I have feared Thy judgments? But there is here even a higher sense, which must, as far as God alloweth, be derived from searching the recesses of this Scripture: that is, in the chaste fear of Thee, which abideth from age to age, let my carnal desires be quenched;[Psalms 19:9] “For I have feared Thy judgments,” when the law, which could not give me righteousness, threatened me punishment.…For the inclination to sin liveth, and it then appeareth in deed, when impunity may be hoped for. But when punishment is considered ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 581, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXIX (HTML)
Ain. (HTML)
CCEL Footnote 5317 (In-Text, Margin)
126. “Therefore,” he saith, “I love Thy commandments above gold and topaz” (ver. 127). Grace hath this object, that the commandments, which could not be fulfilled by fear, may be fulfilled by love…Therefore, they are above gold and topaz stones. For this is read in another Psalm also, “Above gold and exceeding precious stones.”[Psalms 19:10] For topaz is a stone considered very precious. But they not understanding the hidden grace which was in the Old Testament, screened as it were by the veil (this was signified when they were unable to gaze upon the face of Moses), endeavoured to obey the commandments of God for the sake of an earthly and carnal reward, but could not ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 655, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXLIV (HTML)
CCEL Footnote 5847 (In-Text, Margin)
... and Thou shalt confound them” (ver. 6). “Send forth Thy Hand from above, and deliver me, and draw me out of many waters” (ver. 7). The Body of Christ, the humble David, full of grace, relying on God, fighting in this world, calleth for the help of God. What are “heavens bowed down”? Apostles humbled. For those “heavens declare the glory of God;” and of these heavens declaring the glory of God it is presently said, “There is neither speech nor language, but their voices are heard among them,” etc.[Psalms 19:1] When then these heavens sent forth their voices through all lands, and did wonderful things, while the Lord flashed and thundered from them by miracles and commandments, the gods were thought to have come down from heaven to men. For certain of the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 655, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXLIV (HTML)
CCEL Footnote 5847 (In-Text, Margin)
... and Thou shalt confound them” (ver. 6). “Send forth Thy Hand from above, and deliver me, and draw me out of many waters” (ver. 7). The Body of Christ, the humble David, full of grace, relying on God, fighting in this world, calleth for the help of God. What are “heavens bowed down”? Apostles humbled. For those “heavens declare the glory of God;” and of these heavens declaring the glory of God it is presently said, “There is neither speech nor language, but their voices are heard among them,” etc.[Psalms 19:3-4] When then these heavens sent forth their voices through all lands, and did wonderful things, while the Lord flashed and thundered from them by miracles and commandments, the gods were thought to have come down from heaven to men. For certain of the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 401, footnote 6 (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 IX (HTML)
CCEL Footnote 1410 (In-Text, Margin)
... hath placed His Creation in the midst, before the eyes of all men; in order that they may guess at the Creator from His works; which, indeed, another writer has referred to; “For from the greatness and beauty of the creatures, proportionably the Maker of them is seen.” Seest thou the greatness? Marvel at the power of Him that made it! Seest thou the beauty? be astonished at the wisdom which adorned it! This it was which the prophet signified when he said, “The heavens declare the glory of God.”[Psalms 19:1] How then, tell me, do they declare it? Voice they have none; mouth they possess not; no tongue is theirs! how then do they declare? By means of the spectacle itself. For when thou seest the beauty, the breadth, the height, the position, the form, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 402, footnote 1 (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 IX (HTML)
CCEL Footnote 1411 (In-Text, Margin)
... wise man, shall be alike able to look; the poor man as well as the rich man; and wherever any one may chance to come, there looking upwards towards the heavens, he will receive a sufficient lesson from the view of them: and the prophet himself intimated and indicated this fact, that the creation utters this voice so as to be intelligible to barbarians, and to Greeks, and to all mankind without exception, when he spoke on this wise; “There is no speech, nor language, where there voice is not heard.”[Psalms 19:3] What he means is to this effect, that there is no nation or tongue which is unable to understand this language; but that such is their utterance, that it may be heard of all mankind. And that not merely of the heavens, but of the day and night. But ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 409, footnote 10 (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 X (HTML)
CCEL Footnote 1456 (In-Text, Margin)
8. And both of these points the Scriptures teach, for one in treating of the beauty of the heavens thus speaks; “The heavens declare the glory of God.”[Psalms 19:1] And again, “Who hath placed the sky as a vault, and spread it out as a tent over the earth.” And again, “Who holdeth the circle of heaven.” But another writer, shewing that although the world be great and fair, it is yet corruptible, thus speaks; “Thou, Lord, in the beginning hast laid the foundation of the earth, and the heavens are the works of Thine hands. They shall perish, but Thou remainest, and they all shall wax ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 410, footnote 2 (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 X (HTML)
CCEL Footnote 1461 (In-Text, Margin)
... writer, shewing that although the world be great and fair, it is yet corruptible, thus speaks; “Thou, Lord, in the beginning hast laid the foundation of the earth, and the heavens are the works of Thine hands. They shall perish, but Thou remainest, and they all shall wax old as doth a garment, and as a vesture shalt Thou fold them up, and they shall be changed.” And again, David saith of the sun, that “he is as a bridegroom coming out of his chamber, and rejoiceth as a giant to run his course.”[Psalms 19:6] Seest thou how he places before thee the beauty of this star, and its greatness? For even as a bridegroom when he appears from some stately chamber, so the sun sends forth his rays under the East; and adorning the heaven as it were with a ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 419, footnote 3 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
The Homilies on the Statues to the People of Antioch. (HTML)
Homily XII (HTML)
CCEL Footnote 1502 (In-Text, Margin)
4. On the three foregoing days, then, we have investigated one method of acquiring the knowledge of God, and have brought it to a conclusion; explaining how “the heavens declare the glory of God;”[Psalms 19:1] and what the meaning of that is, which is said by Paul; viz. “That the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made.” And we shewed how from the creation of the world, and how by heaven, and earth, the sea, the Creator is glorified. But to-day, after briefly philosophising on that same subject, we will proceed to another ...
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 479, footnote 2 (Image)
Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans
The Homilies of St. John Chrysostom on Paul's Epistle to the Romans (HTML)
Homily XVIII on Rom. x. 14, 15. (HTML)
CCEL Footnote 1497 (In-Text, Margin)
“Yes, verily, their sound went into all the earth, and their words unto the ends of the world.”[Psalms 19:4]
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 556, footnote 1 (Image)
Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans
The Homilies of St. John Chrysostom on Paul's Epistle to the Romans (HTML)
Homily XXXI on Rom. xvi. 5. (HTML)
CCEL Footnote 1682 (In-Text, Margin)
You see that they are no small gains that we earn from these addresses, and what treasures we should have passed hastily over, unless in this part of the Epistle also we had examined it with accuracy, such, I mean, as was in our power. So if there be found any man of wisdom and spiritual, he will dive even deeper, and find a greater number of pearls.[Psalms 19] But since some have often made it a question wherefore it was that in this Epistle he addressed so many, which thing he has not done in any other Epistle, we might say that it is owing to his never having seen the Romans yet, that he does this. And yet one may say, “Well, he had not seen the Colossians either, and yet he ...
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 107, footnote 2 (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 II (HTML)
The Doctrine of Christ soon spread throughout All the World. (HTML)
CCEL Footnote 284 (In-Text, Margin)
1., under the influence of heavenly power, and with the divine co-operation, the doctrine of the Saviour, like the rays of the sun, quickly illumined the whole world; and straightway, in accordance with the divine Scriptures,[Psalms 19:4] the voice of the inspired evangelists and apostles went forth through all the earth, and their words to the end of the world.
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 143, footnote 5 (Image)
Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine
The Church History of Eusebius. (HTML)
Book III (HTML)
The Signs which preceded the War. (HTML)
CCEL Footnote 666 (In-Text, Margin)
11. But Vespasian did not rule the whole world, but only that part of it which was subject to the Romans. With better right could it be applied to Christ; to whom it was said by the Father, “Ask of me, and I will give thee the heathen for thine inheritance, and the ends of the earth for thy possession.” At that very time, indeed, the voice of his holy apostles “went throughout all the earth, and their words to the end of the world.”[Psalms 19:4]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 296, footnote 6 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)
To Anatolius the Patrician. (HTML)
CCEL Footnote 1904 (In-Text, Margin)
Your excellency has been fully informed as to the acts of the most righteous judges at Ephesus, for their sound has gone out into all lands and their most just judgment to the ends of the world.[Psalms 19:4] What church has not felt the storm that has been raised by it? The one side wronged, the other were wronged, but they who neither suffered nor did the wrong share the distress of the wronged, and lament over them that so savagely and against all laws human and divine massacred their own members. Even house breakers caught in the very act are first tried and then punished by their judges; even ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 461, footnote 3 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
Life and Works of Rufinus with Jerome's Apology Against Rufinus. (HTML)
The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius. (HTML)
Book II (HTML)
Jerome's commentaries on Ephesians follow Origen's interpretation of the texts about a secret federation to whom higher truths are to be told. (HTML)
“Hence Paul himself, who was one of the perfect, says in another Epistle “We speak wisdom among them that are perfect.” This then is what is commanded, that those mystic and secret things, which are full of divine truth, should be spoken by each man to his neighbour, so that day unto day may utter speech and night to night shew knowledge,[Psalms 19:2] that is, that a man should show all those clear and lucid truths which he knows to those to whom the words can be worthily addressed: “Ye are the light of the world.” On the other hand, he should exhibit everything involved in darkness and wrapped up in the mist of symbols to others who are themselves nothing but mist and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 504, footnote 4 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
Life and Works of Rufinus with Jerome's Apology Against Rufinus. (HTML)
Jerome's Apology for Himself Against the Books of Rufinus. (HTML)
Book II (HTML)
His confession of faith is unsatisfactory. No one asked him about the Trinity, but about Origen's doctrines of the Resurrection, the origin of souls, and the salvability of Satan. As to the Resurrection and to Satan he is ambiguous. As to souls he professes ignorance. (HTML)
... voluntarily, and had not been brought to repentance either by humbling himself or by the forbearance of the Saviour. So also the Apostle says; “Such men I delivered to Satan, that they might be taught not to blaspheme.” He delivered to Satan as to a torturer, with a view to their punishment, those who, before they had been delivered to him learned to blaspheme by their own will. David also draws the distinction in a few words between the faults due to his own will and the incentives of vice when he says[Psalms 19:12-13] “Cleanse thou me from my secret faults, and keep back thy servant from alien sins.” We read also in Ecclesiastes “If the spirit of a ruler rise up against thee, leave not thy place;” from which we may clearly see that we commit sin if we give ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 18, footnote 1 (Image)
Athanasius: Select Writings and Letters
Against the Heathen. (Contra Gentes.) (HTML)
Contra Gentes. (Against the Heathen.) (HTML)
Part I (HTML)
The refutation of popular Paganism being taken as conclusive, we come to the higher form of nature-worship. How Nature witnesses to God by the mutual dependence of all her parts, which forbid us to think of any one of them as the supreme God. This shewn at length. (HTML)
... yet itself worships and confesses the Lord Whom they deny on its account. 4. For if men are thus awestruck at the parts of Creation and think that they are gods, they might well be rebuked by the mutual dependence of those parts; which moreover makes known, and witnesses to, the Father of the Word, Who is the Lord and Maker of these parts also, by the unbroken law of their obedience to Him, as the divine law also says: “The heavens declare the glory of God, and the firmament sheweth His handiwork[Psalms 19:1].” 5. But the proof of all this is not obscure, but is clear enough in all conscience to those the eyes of whose understanding are not wholly disabled. For if a man take the parts of Creation separately, and consider each by itself,—as for example ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 359, footnote 3 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse II (HTML)
Chapter XVI.--Introductory to Proverbs viii. 22, that the Son is not a Creature. Arian formula, a creature but not as one of the creatures; but each creature is unlike all other creatures; and no creature can create. The Word then differs from all creatures in that in which they, though otherwise differing, all agree together, as creatures; viz. in being an efficient cause; in being the one medium or instrumental agent in creation; moreover in being the revealer of the Father; and in being the object of worship. (HTML)
... others. Star, for instance, differs from star in glory, and the rest have all of them their mutual differences when compared together; yet it follows not for all this that some are lords, and others servants to the superior, nor that some are efficient causes, others by them come into being, but all have a nature which comes to be and is created, confessing in their own selves their Framer: as David says in the Psalms, ‘The heavens declare the glory of God, and the firmament sheweth His handy work[Psalms 19:1];’ and as Zorobabel the wise says, ‘All the earth calleth upon the Truth, and the heaven blesseth it: all works shake and tremble at it.’ But if the whole earth hymns the Framer and the Truth, and blesses, and fears it, and its Framer is the Word, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 391, footnote 13 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse II (HTML)
Texts Explained; Sixthly, the Context of Proverbs viii. 22 Vz. 22-30. It is right to interpret this passage by the Regula Fidei. 'Founded' is used in contrast to superstructure; and it implies, as in the case of stones in building, previous existence. 'Before the world' signifies the divine intention and purpose. Recurrence to Prov. viii. 22, and application of it to created Wisdom as seen in the works. The Son reveals the Father, first by the works, then by the Incarnation. (HTML)
... of the Very Wisdom and Only-begotten, but of that wisdom which is imaged in the world, how is it incredible that the All-framing and true Wisdom Itself, whose impress is the wisdom and knowledge poured out in the world, should say, as I have already explained, as if of Itself, ‘The Lord created me for His works?’ For the wisdom in the world is not creative, but is that which is created in the works, according to which ‘the heavens declare the glory of God, and the firmament sheweth His handywork[Psalms 19:1].’ This if men have within them, they will acknowledge the true Wisdom of God; and will know that they are made really after God’s Image. And, as some son of a king, when the father wished to build a city, might cause his own name to be printed upon ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 120, footnote 8 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Paulinus. (HTML)
CCEL Footnote 1759 (In-Text, Margin)
... Him must worship Him in spirit and in truth.” “Now the spirit bloweth where it listeth,” and “the earth is the Lord’s and the fulness thereof.” When the fleece of Judæa was made dry although the whole world was wet with the dew of heaven, and when many came from the East and from the West and sat in Abraham’s bosom: then God ceased to be known in Judah only and His name to be great in Israel alone; the sound of the apostles went out into all the earth and their words into the ends of the world.[Psalms 19:4] The Saviour Himself speaking to His disciples in the temple said: “arise, let us go hence,” and to the Jews: “your house is left unto you desolate.” If heaven and earth must pass away, obviously all things that are earthly must pass away also. ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 248, footnote 2 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Rusticus. (HTML)
CCEL Footnote 3447 (In-Text, Margin)
... night. Never take your hand or your eyes off your book; learn the psalms word for word, pray without ceasing, be always on the alert, and let no vain thoughts lay hold upon you. Direct both body and mind to the Lord, overcome wrath by patience, love the knowledge of scripture, and you will no longer love the sins of the flesh. Do not let your mind become a prey to excitement, for if this effects a lodgment in your breast it will have dominion over you and will lead you into the great transgression.[Psalms 19:13] Always have some work on hand, that the devil may find you busy. If apostles who had the right to live of the Gospel laboured with their own hands that they might be chargeable to no man, and bestowed relief upon others whose carnal things they had ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 266, footnote 4 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Demetrius. (HTML)
CCEL Footnote 3689 (In-Text, Margin)
But let us turn back to the passage first quoted, “If the spirit of the ruler rise up against thee, leave not thy place,” a sentence which is followed by these words: “for yielding pacifieth great offences.” The meaning is, that if the serpent finds his way into your thoughts you must “keep your heart with all diligence” and sing with David, “cleanse thou me from secret faults: keep back thy servant also from presumptuous sins,” and come not to “the great transgression”[Psalms 19:12-14] which is sin in act. Rather slay the allurements to vice while they are still only thoughts; and dash the little ones of the daughter of Babylon against the stones where the serpent can leave no trail. Be wary and vow a vow unto the Lord: “let them not have ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 266, footnote 6 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Demetrius. (HTML)
CCEL Footnote 3691 (In-Text, Margin)
... sing with David, “cleanse thou me from secret faults: keep back thy servant also from presumptuous sins,” and come not to “the great transgression” which is sin in act. Rather slay the allurements to vice while they are still only thoughts; and dash the little ones of the daughter of Babylon against the stones where the serpent can leave no trail. Be wary and vow a vow unto the Lord: “let them not have dominion over me: then shall I be upright and I shall be innocent from the great transgression.”[Psalms 19:13] For elsewhere also the scripture testifies, “I will visit the iniquity of the fathers upon the children unto the third and fourth generation.” That is to say, God will not punish us at once for our thoughts and resolves but will send retribution ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 269, footnote 8 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Demetrius. (HTML)
CCEL Footnote 3750 (In-Text, Margin)
... simple with their scorpion-sting and form an ulcer fitted to their purpose, there they diffuse their venom. “Is it for nothing, think you,”—thus they argue—“that a little child scarcely able to recognize its mother by a laugh or a look of joy, which has done nothing either good or evil, is seized by a devil or overwhelmed with jaundice or doomed to bear afflictions which godless men escape, while God’s servants have to bear them?” Now if God’s judgments, they say, are “true and righteous altogether,”[Psalms 19:9] and if “there is no unrighteousness in Him,” we are compelled by reason to believe that our souls have pre-existed in heaven, that they are condemned to and, if I may so say, buried in human bodies because of some ancient sins, and that we are ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 327, footnote 7 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
The Dialogue Against the Luciferians. (HTML)
CCEL Footnote 4103 (In-Text, Margin)
... would have us now understand the Lord’s lamentation over sinners to apply to all men, “What profit is there in my blood, when I go down to the pit?” But God forbid that our Lord should have died in vain. The strong man is bound, and his goods are spoiled. What the Father says is fulfilled, “Ask of me, and I will give thee the nations for thine inheritance, and the uttermost parts of the earth for thy possession.” “Then the channels of water appeared, and the foundations of the world were laid bare.”[Psalms 19:6] “In them hath he set a tabernacle for the sun, and there is nothing hid from the heat thereof.” The Psalmist fully possessed by God sings, “The swords of the enemy are come to an end, and the cities which thou hast overthrown.”
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 454, footnote 3 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against the Pelagians. (HTML)
Book I (HTML)
CCEL Footnote 5162 (In-Text, Margin)
... if negligence comes over them, they may fall; and that a man always occupies a middle place, so that he may slip from the height of virtue into vice, or may rise from vice to virtue; and that he is never safe, but must dread shipwreck even in fair weather; and, therefore, that a man cannot be without sin. Solomon says, “There is not a righteous man upon earth that doeth good and sinneth not”; and likewise in the book of Kings: “There is no man that sinneth not.” So, also, the blessed David says:[Psalms 19:12-13] “Who can understand his errors? Cleanse Thou me from hidden faults, and keep back Thy servant from presumptuous sins.” And again: “Enter not into judgment with Thy servant, for in Thy sight shall no man living be justified.” Holy Scripture is full ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 464, footnote 11 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against the Pelagians. (HTML)
Book I (HTML)
CCEL Footnote 5247 (In-Text, Margin)
... them, it is clear that what is rare is difficult. And by way of supplementing this and displaying the greatness of your own virtues (we are to believe, forsooth, that you bring forth the sentiment out of the treasure of a good conscience), you have a heading to the effect that: “We ought not to commit even light offences.” And for fear some one might think you had not explained in the work the meaning of light, you add that, “We must not even think an evil thought,” forgetting the words,[Psalms 19:12-13] “Who understands his offences? Clear thou me from hidden faults, and keep back thy servant from presumptuous sins, O Lord.” You should have known that the Church admits even failures through ignorance and sins of mere thought to be offences; so much ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 52, footnote 4 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Words, Maker of Heaven and Earth, and of All Things Visible and Invisible. (HTML)
CCEL Footnote 1070 (In-Text, Margin)
6. But what? Is there not cause to wonder when one looks at the constitution of the sun? For being to the sight as it were a small body he contains a mighty power; appearing from the East, and sending forth his light unto the West: whose rising at dawn the Psalmist described, saying: And he cometh forth out of his chamber as a bridegroom[Psalms 19:5]. He was describing the brightness and moderation of his state on first becoming visible unto men: for when he rides at high noon, we often flee from his blaze: but at his rising he is welcome to all as a bridegroom to look on.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 52, footnote 6 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Words, Maker of Heaven and Earth, and of All Things Visible and Invisible. (HTML)
CCEL Footnote 1072 (In-Text, Margin)
... increased, and that the nights becoming longer may contribute to men’s rest, and contribute also to the fruitfulness of the products of the earth. See also how the days alternately respond each to other in due order, in summer increasing, and in winter diminishing; but in spring and autumn granting equal intervals one to another. And the nights again complete the like courses; so that the Psalmist also says of them, Day unto day uttereth speech, and night unto night proclaimeth knowledge[Psalms 19:2]. For to the heretics who have no ears, they all but cry aloud, and by their good order say, that there is none other God save the Creator who hath set them their bounds, and laid out the order of the Universe.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 299, footnote 5 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Second Theological Oration. (HTML)
CCEL Footnote 3501 (In-Text, Margin)
... just claim to admiration, tell me what is the cause of this order and this movement. How came the sun to be a beacon-fire to the whole world, and to all eyes like the leader of some chorus, concealing all the rest of the stars by his brightness, more completely than some of them conceal others. The proof of this is that they shine against him, but he outshines them and does not even allow it to be perceived that they rose simultaneously with him, fair as a bridegroom, swift and great as a giant[Psalms 19:5] for I will not let his praises be sung from any other source than my own Scriptures—so mighty in strength that from one end to the other of the world he embraces all things in his heat, and there is nothing hid from the feeling thereof, but it fills ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 310, footnote 4 (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 3598 (In-Text, Margin)
... ways with a view to His works.” How shall we meet this? Shall we bring an accusation against Solomon, or reject his former words because of his fall in after-life? Shall we say that the words are those of Wisdom herself, as it were of Knowledge and the Creator-word, in accordance with which all things were made? For Scripture often personifies many even lifeless objects; as for instance, “The Sea said” so and so; and, “The Depth saith, It is not in me;” and “The Heavens declare the glory of God;”[Psalms 19:1] and again a command is given to the Sword; and the Mountains and Hills are asked the reason of their skipping. We do not allege any of these, though some of our predecessors used them as powerful arguments. But let us grant that the expression is ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 348, footnote 1 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On the Theophany, or Birthday of Christ. (HTML)
CCEL Footnote 3865 (In-Text, Margin)
XI. Mind, then, and sense, thus distinguished from each other, had remained within their own boundaries, and bore in themselves the magnificence of the Creator-Word, silent praisers[Psalms 19:1] and thrilling heralds of His mighty work. Not yet was there any mingling of both, nor any mixtures of these opposites, tokens of a greater Wisdom and Generosity in the creation of natures; nor as yet were the whole riches of Goodness made known. Now the Creator-Word, determining to exhibit this, and to produce a single living being out of both—the visible and the invisible creations, I mean—fashions Man; ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 348, footnote 1 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On the Theophany, or Birthday of Christ. (HTML)
CCEL Footnote 3865 (In-Text, Margin)
XI. Mind, then, and sense, thus distinguished from each other, had remained within their own boundaries, and bore in themselves the magnificence of the Creator-Word, silent praisers[Psalms 19:3] and thrilling heralds of His mighty work. Not yet was there any mingling of both, nor any mixtures of these opposites, tokens of a greater Wisdom and Generosity in the creation of natures; nor as yet were the whole riches of Goodness made known. Now the Creator-Word, determining to exhibit this, and to produce a single living being out of both—the visible and the invisible creations, I mean—fashions Man; ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 379, footnote 7 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On Pentecost. (HTML)
CCEL Footnote 4212 (In-Text, Margin)
III. As to the honour paid to Seven there are many testimonies, but we will be content with a few out of the many. For instance, seven precious spirits are named; for I think Isaiah loves to call the activities of the Spirit spirits; and the Oracles of the Lord are purified seven times according to David,[Psalms 19:6] and the just is delivered from six troubles and in the seventh is not smitten. But the sinner is pardoned not seven times, but seventy times seven. And we may see it by the contrary also (for the punishment of wickedness is to be praised), Cain being avenged seven times, that is, punishment being exacted from him for his fratricide, and Lamech ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 380, footnote 20 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On Pentecost. (HTML)
CCEL Footnote 4236 (In-Text, Margin)
V. We are keeping the feast of Pentecost and of the Coming of the Spirit, and the appointed time of the Promise, and the fulfilment of our hope. And how great, how august, is the Mystery. The dispensations of the Body of Christ are ended; or rather, what belongs to His Bodily Advent (for I hesitate to say the Dispensation of His Body, as long as no discourse persuades me that it is better to have put off the body[Psalms 19:4]), and that of the Spirit is beginning. And what were the things pertaining to the Christ? The Virgin, the Birth, the Manger, the Swaddling, the Angels glorifying Him, the Shepherds running to Him, the course of the Star, the Magi worshipping Him and bringing Gifts, Herod’s murder of the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 417, footnote 4 (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 4519 (In-Text, Margin)
66. The sun is extolled by David for its beauty, its greatness, its swift course, and its power, splendid as a bridegroom, majestic as a giant;[Psalms 19:6] while, from the extent of its circuit, it has such power that it equally sheds its light from one end of heaven to the other, and the heat thereof is in no wise lessened by distance. Basil’s beauty was virtue, his greatness theology, his course the perpetual motion reaching even to God by its ascents, and his power the sowing and distribution of the Word. So that I will not hesitate to say even this, his utterance went out ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 417, footnote 5 (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 4520 (In-Text, Margin)
... its power, splendid as a bridegroom, majestic as a giant; while, from the extent of its circuit, it has such power that it equally sheds its light from one end of heaven to the other, and the heat thereof is in no wise lessened by distance. Basil’s beauty was virtue, his greatness theology, his course the perpetual motion reaching even to God by its ascents, and his power the sowing and distribution of the Word. So that I will not hesitate to say even this, his utterance went out into all lands,[Psalms 19:5] and the power of his words to the ends of the world: as S. Paul says of the Apostles, borrowing the words from David. What other charm is there in any gathering to-day? What pleasure in banquets, in the courts, in the churches? What delight in those ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 101, footnote 2 (Image)
Basil: Letters and Select Works
The Hexæmeron. (HTML)
The creation of fowl and water animals. (HTML)
CCEL Footnote 1685 (In-Text, Margin)
... would you have done until the evening? You are not pressed by guests, nor expected at banquets. Let me then employ this bodily fast to rejoice your souls. You have often served the flesh for pleasure, to-day persevere in the ministry of the soul. “Delight thyself also in the Lord and he shall give thee the desire of thine heart.” Do you love riches? Here are spiritual riches. “The judgments of the Lord are true and righteous altogether. More to be desired are they than gold and precious stones.”[Psalms 19:9-10] Do you love enjoyment and pleasures? Behold the oracles of the Lord, which, for a healthy soul, are “sweeter than honey and the honey-comb.” If I let you go, and if I dismiss this assembly, some will run to the dice, where they will find bad ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 101, footnote 3 (Image)
Basil: Letters and Select Works
The Hexæmeron. (HTML)
The creation of fowl and water animals. (HTML)
CCEL Footnote 1686 (In-Text, Margin)
... rejoice your souls. You have often served the flesh for pleasure, to-day persevere in the ministry of the soul. “Delight thyself also in the Lord and he shall give thee the desire of thine heart.” Do you love riches? Here are spiritual riches. “The judgments of the Lord are true and righteous altogether. More to be desired are they than gold and precious stones.” Do you love enjoyment and pleasures? Behold the oracles of the Lord, which, for a healthy soul, are “sweeter than honey and the honey-comb.”[Psalms 19:10] If I let you go, and if I dismiss this assembly, some will run to the dice, where they will find bad language, sad quarrels and the pangs of avarice. There stands the devil, inflaming the fury of the players with the dotted bones, transporting the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 120, footnote 10 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To the Cæsareans. A defence of his withdrawal, and concerning the faith. (HTML)
CCEL Footnote 1844 (In-Text, Margin)
10. This examination of the passages before us is, so far as my ability goes, sufficient. Now let us turn the discussion on those who attack the Holy Spirit, and cast down every high thing of their intellect that exalts itself against the knowledge of God. You say that the Holy Ghost is a creature. And every creature is a servant of the Creator, for “all are thy servants.”[Psalms 19:91] If then He is a servant, His holiness is acquired; and everything of which the holiness is acquired is receptive of evil; but the Holy Ghost being holy in essence is called “fount of holiness.” Therefore the Holy Ghost is not a creature. If He is not a creature, He is of one essence and substance with the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 264, footnote 4 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book IV. (HTML)
Chapter II. None can ascend to heaven without faith; in any case, he who hath so ascended thither will be cast out wherefore, faith must be zealously preserved. We ourselves each have a heaven within, the gates whereof must be opened and be raised by confession of the Godhead of Christ, which gates are not raised by Arians, nor by those who seek the Son amongst earthly things, and who must therefore, like the Magdalene, be sent back to the apostles, against whom the gates of hell shall not prevail. Scriptures are cited to show that the servant of the Lord must not diminish aught of his Master's honour. (HTML)
18. Perchance, indeed, the prophet hath spoken of His entering in not only with regard to the gates of the universal heaven; for there be other heavens also whereinto the Word of God passeth, whereof it is said: “We have a great Priest, a High Priest, Who hath passed through the heavens, Jesus, the Son of God.” What are those heavens, but even the heavens whereof the prophet sayeth that “the heavens declare the glory of God”?[Psalms 19:1]
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 8, footnote 7 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Letters. (HTML)
To the Bishops of the Province of Vienne. In the matter of Hilary, Bishop of Arles. (HTML)
CCEL Footnote 66 (In-Text, Margin)
... class="sc">Lord Jesus Christ, Saviour of mankind, instituted the observance of the Divine religion which He wished by the grace of God to shed its brightness upon all nations and all peoples in such a way that the Truth, which before was confined to the announcements of the Law and the Prophets, might through the Apostles’ trumpet blast go out for the salvation of all men, as it is written: “Their sound has gone out into every land, and their words into the ends of the world[Psalms 19:4].” But this mysterious function the Lord wished to be indeed the concern of all the apostles, but in such a way that He has placed the principal charge on the blessed Peter, chief of all the Apostles: and from him as from the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 127, footnote 2 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Fast of the Ten Month, VIII. (HTML)
CCEL Footnote 720 (In-Text, Margin)
... which is the tenth month, knowing that there is nothing unconnected with the Divine commands, and that all the elements serve the Word of God to our instruction, so that from the very hinges on which the world turns, as if by four gospels we learn unceasingly what to preach and what to do. For, when the prophet says, “The heavens declare the glory of God, and the firmament showeth His handiwork: day unto day uttereth speech, and night showeth knowledge[Psalms 19:1-2],” what is there by which the Truth does not speak to us? By day and by night His voices are heard, and the beauty of the things made by the workmanship of the One God ceases not to instil the teachings of Reason into our ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 347, footnote 17 (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 Faith. (HTML)
CCEL Footnote 669 (In-Text, Margin)
8. And again Daniel also spoke concerning this stone which is Christ. For he said:— The stone was cut out from the mountain, not by hands, and it smote the image, and the whole earth was filled with it. This he showed beforehand with regard to Christ that the whole earth shall be filled with Him. For lo! by the faith of Christ are all the ends of the earth filled, as David said:— The sound of the Gospel of Christ has gone forth into all the earth.[Psalms 19:4] And again when He sent forth His apostles He spake thus to them:— Go forth, make disciples of all nations and they will believe on Me. And again the Prophet Zechariah also prophesied about that stone which is Christ. For he said:— I saw a chief stone of ...