Early Church Fathers Scripture Index : Texts
Psalms 59
There are 29 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 171, footnote 18 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
An Answer to the Jews. (HTML)
Argument from the Destruction of Jerusalem and Desolation of Judea. (HTML)
CCEL Footnote 1443 (In-Text, Margin)
... Lord, and “the People understood Him not;” but rather “quite forsook, and provoked unto indignation, the Holy One of Israel.” So, again, we find a conditional threat of the sword: “If ye shall have been unwilling, and shall not have been obedient, the glaive shall eat you up.” Whence we prove that the sword was Christ, by not hearing whom they perished; who, again, in the Psalm, demands of the Father their dispersion, saying, “Disperse them in Thy power;”[Psalms 59:11] who, withal, again through Isaiah prays for their utter burning. “On My account,” He says, “have these things happened to you; in anxiety shall ye sleep.”
Ante-Nicene Fathers, Volume 3, page 341, footnote 14 (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 Dispersion of the Jews, and Their Desolate Condition for Rejecting Christ, Foretold. (HTML)
... in a vineyard, or a lodge in a garden of cucumbers,” ever since the time when “Israel acknowledged not the Lord, and the people understood Him not, but forsook Him, and provoked the Holy One of Israel unto anger.” So likewise that conditional threat of the sword, “If ye refuse and hear me not, the sword shall devour you,” has proved that it was Christ, for rebellion against whom they have perished. In the fifty-eighth Psalm He demands of the Father their dispersion: “Scatter them in Thy power.”[Psalms 59:11] By Isaiah He also says, as He finishes a prophecy of their consumption by fire: “Because of me has this happened to you; ye shall lie down in sorrow.” But all this would be unmeaning enough, if they suffered this retribution not on account of Him, ...
Ante-Nicene Fathers, Volume 5, page 468, footnote 1 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
On the Vanity of Idols: Showing that the Idols are Not Gods, and that God is One, and that Through Christ Salvation is Given to Believers. (HTML)
CCEL Footnote 3461 (In-Text, Margin)
... neglectful of discipline, proud, and puffed up with confidence in their fathers, they despised the divine precepts, and lost the favour conferred upon them. But how profane became their life, what offence to their violated religion was contracted, even they themselves bear witness, since, although they are silent with their voice, they confess it by their end. Scattered and straggling, they wander about; outcasts from their own soil and climate, they are thrown upon the hospitality of strangers.[Psalms 59:11]
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 77, footnote 8 (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 Very Easily Understood the Liberal Arts and the Categories of Aristotle, But Without True Fruit. (HTML)
CCEL Footnote 346 (In-Text, Margin)
... Whatever was written either on rhetoric or logic, geometry, music, or arithmetic, did I, without any great difficulty, and without the teaching of any man, understand, as Thou knowest, O Lord my God, because both quickness of comprehension and acuteness of perception are Thy gifts. Yet did I not thereupon sacrifice to Thee. So, then, it served not to my use, but rather to my destruction, since I went about to get so good a portion of my substance into my own power; and I kept not my strength for Thee,[Psalms 59:9] but went away from Thee into a far country, to waste it upon harlotries. For what did good abilities profit me, if I did not employ them to good uses? For I did not perceive that those arts were acquired with great difficulty, even by the studious ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 256, footnote 5 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
That death is penal, and had its origin in Adam’s sin. (HTML)
Of Paradise, that It Can Be Understood in a Spiritual Sense Without Sacrificing the Historic Truth of the Narrative Regarding The Real Place. (HTML)
CCEL Footnote 610 (In-Text, Margin)
... evil, the will’s free choice. For if man despise the will of God, he can only destroy himself; and so he learns the difference between consecrating himself to the common good and revelling in his own. For he who loves himself is abandoned to himself, in order that, being overwhelmed with fears and sorrows, he may cry, if there be yet soul in him to feel his ills, in the words of the psalm, “My soul is cast down within me,” and when chastened, may say,” Because of his strength I will wait upon Thee.”[Psalms 59:9] These and similar allegorical interpretations may be suitably put upon Paradise without giving offence to any one, while yet we believe the strict truth of the history, confirmed by its circumstantial narrative of facts.
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 193, footnote 2 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
He speaks of the true wisdom of man, viz. that by which he remembers, understands, and loves God; and shows that it is in this very thing that the mind of man is the image of God, although his mind, which is here renewed in the knowledge of God, will only then be made the perfect likeness of God in that image when there shall be a perfect sight of God. (HTML)
The Mind Loves God in Rightly Loving Itself; And If It Love Not God, It Must Be Said to Hate Itself. Even a Weak and Erring Mind is Always Strong in Remembering, Understanding, and Loving Itself. Let It Be Turned to God, that It May Be Blessed by Remembering, Understanding, and Loving Him. (HTML)
... renewed so as to be no longer old, and restored so as to be no longer defaced, and beatified so as to be no longer unhappy. For although it so love itself, that, supposing the alternative to be proposed to it, it would lose all things which it loves less than itself rather than perish; still, by abandoning Him who is above it, in dependence upon whom alone it could guard its own strength, and enjoy Him as its light, to whom it is sung in the Psalm, “I will guard my strength in dependence upon Thee,”[Psalms 59:9] and again, “Draw near to Him, and be enlightened,” —it has been made so weak and so dark, that it has fallen away unhappily from itself too, to those things that are not what itself is, and which are beneath itself, by affections that it cannot ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 215, footnote 6 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
He embraces in a brief compendium the contents of the previous books; and finally shows that the Trinity, in the perfect sight of which consists the blessed life that is promised us, is here seen by us as in a glass and in an enigma, so long as it is seen through that image of God which we ourselves are. (HTML)
How the Holy Spirit is Called Love, and Whether He Alone is So Called. That the Holy Spirit is in the Scriptures Properly Called by the Name of Love. (HTML)
... Love because love itself is a substance worthy of the name of God, but because it is a gift of God, as it is said to God, “Thou art my patience.” For this is not said because our patience is God’s substance, but in that He Himself gives it to us; as it is elsewhere read, “Since from Him is my patience.” For the usage of words itself in Scripture sufficiently refutes this interpretation; for “Thou art my patience” is of the same kind as “Thou, Lord, art my hope,” and “The Lord my God is my mercy,”[Psalms 59:17] and many like texts. And it is not said, O Lord my love, or, Thou art my love, or, God my love; but it is said thus, “God is love,” as it is said, “God is a Spirit.” And he who does not discern this, must ask understanding from the Lord, not an ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 248, footnote 7 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
The Enchiridion. (HTML)
The Freedom of the Will is Also the Gift of God, for God Worketh in Us Both to Will and to Do. (HTML)
CCEL Footnote 1136 (In-Text, Margin)
... that the true interpretation of the saying, “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy,” is that the whole work belongs to God, who both makes the will of man righteous, and thus prepares it for assistance, and assists it when it is prepared. For the man’s righteousness of will precedes many of God’s gifts, but not all; and it must itself be included among those which it does not precede. We read in Holy Scripture, both that God’s mercy “shall meet me,”[Psalms 59:10] and that His mercy “shall follow me.” It goes before the unwilling to make him willing; it follows the willing to make his will effectual. Why are we taught to pray for our enemies, who are plainly unwilling to lead a holy life, unless that God may ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 262, footnote 9 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
The Enchiridion. (HTML)
If We Would Give Alms to Ourselves, We Must Flee Iniquity; For He Who Loveth Iniquity Hateth His Soul. (HTML)
CCEL Footnote 1249 (In-Text, Margin)
... do so with impunity. Now, he who loveth iniquity hateth his own soul; and he who hateth his own soul is not merciful but cruel towards it. For in loving it according to the world, he hateth it according to God. But if he desired to give alms to it which should make all things clean unto him, he would hate it according to the world, and love it according to God. Now no one gives alms unless he receive what he gives from one who is not in want of it. Therefore it is said, “His mercy shall meet me.”[Psalms 59:10]
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 342, footnote 4 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
Concerning Faith of Things Not Seen. (HTML)
Section 9 (HTML)
CCEL Footnote 1684 (In-Text, Margin)
... was it brought to pass, that they should not be so blotted out, as that this same sect should altogether exist not: but it was scattered abroad upon the earth, in order that, carrying with it the prophecies of the grace conferred upon us, more surely to convince unbelievers, it might every where profit us. And this very thing which I assert, receive ye after what manner it was prophesied of: “Slay them not,” saith He, “lest at any time they forget Thy law, but scatter them abroad in Thy might.”[Psalms 59:11] Therefore they were not slain, in that they forgot not those things which were read and heard among them. For if they were altogether to forget, albeit they understand not, the Holy Scriptures, they would be slain in the Jewish ritual itself; ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 437, footnote 1 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
Of Holy Virginity. (HTML)
Section 53 (HTML)
CCEL Footnote 2215 (In-Text, Margin)
... Him, Whom ye are to follow, and learn, in that He is meek and lowly of heart. Come ye in lowly wise unto the Lowly, if ye love: and depart not from Him, lest ye fall. For whoso fears to depart from Him asks and says, “Let there not come to me foot of pride.” Go on in the way of loftiness with the foot of lowliness; Himself lifteth up such as follow in lowly wise, Who thought it not a trouble to come down unto such as lay low. Commit ye His gifts unto Him to keep, “guard ye your strength unto Him.”[Psalms 59:9] Whatever of evil through His guardianship ye commit not, account as forgiven unto you by Him: lest, thinking that you have little forgiven unto you, ye love little, and with ruinous boasting despise the publicans beating their breasts. Concealing ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 533, footnote 12 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On Patience. (HTML)
Section 18 (HTML)
CCEL Footnote 2681 (In-Text, Margin)
... before God’s mercy, but followed it. For to them was it said, and by them written, long ere Christ was come in the flesh, “I will have mercy on whom I will have mercy, and I will show compassion on whom I will have compassion.” From which words of God the Apostle Paul, should so long after say; “It is not therefore of him that willeth, nor of him that runneth, but of God that showeth mercy.” It is also their own voice, long ere Christ was come in the flesh, “My God, His mercy shall prevent me.”[Psalms 59:10] How indeed could they be aliens from the faith of Christ, by whose charity even Christ was fore-announced unto us; without the faith of Whom, not any of mortals either hath been, or is, or ever shall be able to be, righteous? If then, being already ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 133, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
Why God Does Not Immediately Cure Pride Itself. The Secret and Insidious Growth of Pride. Preventing and Subsequent Grace. (HTML)
CCEL Footnote 1217 (In-Text, Margin)
... mercy anticipates us. He anticipates us, however, that we may be healed; but then He will also follow us, that being healed we may grow healthy and strong. He anticipates us that we may be called; He will follow us that we may be glorified. He anticipates us that we may lead godly lives; He will follow us that we may always live with Him, because without Him we can do nothing. Now the Scriptures refer to both these operations of grace. There is both this: “The God of my mercy shall anticipate me,”[Psalms 59:10] and again this: “Thy mercy shall follow me all the days of my life.” Let us therefore unveil to Him our life by confession, not praise it with a vindication. For if it is not His way, but our own, beyond doubt it is not the right one. Let us ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 185, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Work on the Proceedings of Pelagius. (HTML)
The Second Item in the Accusation; And Pelagius’ Answer. (HTML)
CCEL Footnote 1613 (In-Text, Margin)
... understood to do any thing himself at all. And yet the Saviour’s helpful grace is so much better than our own wills and desires, that the apostle does not hesitate to say: “As many as are led by the Spirit of God, they are the sons of God.” And our free will can do nothing better for us than to submit itself to be led by Him who can do nothing amiss; and after doing this, not to doubt that it was helped to do it by Him of whom it is said in the psalm, “He is my God, His mercy shall go before me.”[Psalms 59:10]
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 186, footnote 6 (Image)
Augustine: Anti-Pelagian Writings
A Work on the Proceedings of Pelagius. (HTML)
The Same Continued. (HTML)
CCEL Footnote 1622 (In-Text, Margin)
... to it. God forbid, however, that they who are “the called according to His purpose, whom He also foreknew, and predestinated to be conformed to the likeness of His Son,” should be given up to their own desire to perish. This is suffered only by “the vessels of wrath,” who are perfected for perdition; in whose very destruction, indeed, God “makes known the riches of His glory on the vessels of His mercy.” Now it is on this account that, after saying, “He is my God, His mercy shall go before me,”[Psalms 59:10] he immediately adds, “My God will show me vengeance upon my enemies.” That therefore happens to them which is mentioned in Scripture, “God gave them up to the lusts of their own heart.” This, however, does not happen to the predestinated, who are ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 186, footnote 7 (Image)
Augustine: Anti-Pelagian Writings
A Work on the Proceedings of Pelagius. (HTML)
The Same Continued. (HTML)
CCEL Footnote 1623 (In-Text, Margin)
... to His purpose, whom He also foreknew, and predestinated to be conformed to the likeness of His Son,” should be given up to their own desire to perish. This is suffered only by “the vessels of wrath,” who are perfected for perdition; in whose very destruction, indeed, God “makes known the riches of His glory on the vessels of His mercy.” Now it is on this account that, after saying, “He is my God, His mercy shall go before me,” he immediately adds, “My God will show me vengeance upon my enemies.”[Psalms 59:10] That therefore happens to them which is mentioned in Scripture, “God gave them up to the lusts of their own heart.” This, however, does not happen to the predestinated, who are ruled by the Spirit of God, for not in vain is their cry: “Deliver me ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 199, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Work on the Proceedings of Pelagius. (HTML)
The Same Continued. On the Works of Unbelievers; Faith is the Initial Principle from Which Good Works Have Their Beginning; Faith is the Gift of God’s Grace. (HTML)
CCEL Footnote 1709 (In-Text, Margin)
... is the beginning whence good works first proceed; since (as has already been stated) whatsoever comes not from faith is sin. Accordingly, it is said to the Church, in the Song of Songs: “Thou shalt come and pass by from the beginning of faith.” Although, therefore, faith procures the grace of producing good works, we certainly do not deserve by any faith that we should have faith itself; but, in its bestowal upon us, in order that we may follow the Lord by its help, “His mercy has prevented us.”[Psalms 59:10] Was it we ourselves that gave it to us? Did we ourselves make ourselves faithful? I must by all means say here, emphatically: “It is He that hath made us, and not we ourselves.” And indeed nothing else than this is pressed upon us in the apostle’s ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 401, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book II (HTML)
Man Does No Good Thing Which God Does Not Cause Him to Do. (HTML)
CCEL Footnote 2666 (In-Text, Margin)
... the Lord if it were not a good; but if it is a good, we have it not save from Him who is supremely and incommunicably good. For what is the desire for good but love, of which John the apostle speaks without any ambiguity, and says, “Love is of God”? Nor is its beginning of ourselves, and its perfection of God; but if love is of God, we have the whole of it from God. May God by all means turn away this folly of making ourselves first in His gifts, Himself last,—because “His mercy shall prevent me.”[Psalms 59:10] And it is He to whom is faithfully and truthfully sung, “For Thou hast prevented him with the blessings of sweetness.” And what is here more fitly understood than that very desire of good of which we are speaking? For good begins then to be longed ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 401, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book II (HTML)
Man Does No Good Thing Which God Does Not Cause Him to Do. (HTML)
CCEL Footnote 2668 (In-Text, Margin)
... the act when a man would rather not do it if he could evade it with impunity. Therefore the “blessing of sweetness” is God’s grace, by which is caused in us that what He prescribes to us delights us, and we desire it,—that is, we love it; in which if God does not precede us, not only is it not perfected, but it is not even begun, from us. For, if without Him we are able to do nothing actually, we are able neither to begin nor to perfect,—because to begin, it is said “His mercy shall prevent me;”[Psalms 59:10] to finish, it is said, “His mercy shall follow me.”
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 438, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Grace and Free Will. (HTML)
Two Letters Written by Augustin to Valentinus and the Monks of Adrumetum. (HTML)
Letter I (HTML)
CCEL Footnote 2930 (In-Text, Margin)
... own faith, that God’s grace has been conferred upon him; nor suppose that the doctrine is true which those heretics hold, that the grace of God is given us in proportion to our own merit. This is altogether a most erroneous opinion; not, indeed, because there is no desert, good in pious persons, or evil in impious ones (for how else shall God judge the world?), but because a man is converted by that mercy and grace of God, of which the Psalmist says, “As for my God, His mercy shall prevent me;”[Psalms 59:10] so that the unrighteous man is justified, that is, becomes just instead of impious, and begins to possess that good desert which God will crown when the world shall be judged.
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 353, footnote 9 (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. 15, 16. (HTML)
CCEL Footnote 1446 (In-Text, Margin)
... love Him? Were we, think you, in that condition which is sung of in the psalm: “I had rather be an abject in the house of the Lord, than dwell in the tents of wickedness”? Certainly not. What were we then, but sinful and lost? We had not yet come to believe on Him, in order to lead to His choosing us; for if it were those who already believed that He chose, then was He chosen Himself, prior to His choosing. But how could He say, “Ye have not chosen me,” save only because His mercy anticipated us?[Psalms 59:10] Here surely is at fault the vain reasoning of those who defend the foreknowledge of God in opposition to His grace, and with this view declare that we were chosen before the foundation of the world, because God foreknew that we should be good, but ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 243, footnote 9 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LIX (HTML)
Part 2 (HTML)
CCEL Footnote 2277 (In-Text, Margin)
7. “They shall be scattered abroad in order that they may eat” (ver. 15); that is, in order that they may gain others, in order that into their Body they may change believers. “But if they shall not be filled, they shall murmur.” Because above also he had spoken of the murmur of them, saying, “For who hath heard?” “And Thou, O Lord,” he saith, “shall deride them, saying, Who hath heard?”[Psalms 59:7] Wherefore? Because, as nothing Thou shall count all nations. Let the Psalm be concluded. See ye the Corner exulting, now with both walls rejoicing. The Jews were proud, humbled they have been; Gentiles were despairing, raised up they have been: let them come to the Corner, there let them meet, there run ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 248, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LX (HTML)
CCEL Footnote 2329 (In-Text, Margin)
12. “Who will lead Me down into the city of standing round?” (ver. 9). What is the city of standing round? If ye remember already, I have made mention thereof in another Psalm,[Psalms 59:6] wherein hath been said, “And they shall go around the city.” For the city of standing round is the compassing around of the Gentiles, which compassing around of the Gentiles in the middle thereof had the one nation of the Jews, worshipping one God: the rest of the compassing around of the Gentiles to idols made supplication, demons they did serve. And mystically it was called the city of standing round; ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 295, footnote 14 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXVIII (HTML)
CCEL Footnote 2831 (In-Text, Margin)
... their tongue is: for it was not indeed to no purpose, not without a great mystery, that Gedeon was bidden to lead those alone, who should lap the water of the river like dogs; and of such sort not more than three hundred among so great a multitude were found. In which number is the sign of the Cross because of the letter T, which in the Greek numeral characters signifieth three hundred. Of such dogs in another Psalm also said, “They shall be turned at even, and hunger they shall suffer as dogs.”[Psalms 59:14] For even some dogs have been reproved by the Prophet Isaiah, not because they were dogs, but because they knew not how to bark, and loved to sleep. In which place indeed he hath shown, that if they had watched and barked for their Lord, they would ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 622, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXXXIII (HTML)
CCEL Footnote 5629 (In-Text, Margin)
... through the whole earth, and they who had been divided, were gathered together. The summons of God, the summons of the Holy Spirit, the summons of the Prophets, were not heard in Judah, yet were heard through the whole world. They were deaf to that sound, amid whom it was sung; they were found with their ears open, of whom it was said, “They shall see him, who were not told of him; they shall understand who heard not.” Yet, most beloved, if we reflect, the very blessing hath sprung from that wall[Psalms 59] of circumcision. For have all the Jews perished? and whence were the Apostles, the sons of the Prophets, the sons of the exiles? He speaks as to them who know. Whence those five hundred, who saw the Lord after His resurrection, whom the Apostle Paul ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 144, footnote 6 (Image)
Athanasius: Select Writings and Letters
Defence Against the Arians. (Apologia Contra Arianos.) (HTML)
Apologia Contra Arianos. (Defence Against the Arians.) (HTML)
Part II (HTML)
Documents connected with the Council of Tyre. (HTML)
... even to appoint one, who was not so much as a Presbyter. Knowing as they did the unusual nature of such a proceeding, yet being constrained by the promises they had given in return for his false impeachment of me, they submitted even to this, lest that abandoned person, if he were ungratefully treated by them, should disclose the truth, and thereby shew the wickedness of Eusebius and his fellows. Notwithstanding this he has no church, nor a people to obey him, but is scouted by them all, like a dog[Psalms 59:6], although they have even caused the Emperor to write to the Receiver-General (for everything is in their power), commanding that a church should be built for him, that being possessed of that, his statement may appear credible about the cup and the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 144, footnote 6 (Image)
Athanasius: Select Writings and Letters
Defence Against the Arians. (Apologia Contra Arianos.) (HTML)
Apologia Contra Arianos. (Defence Against the Arians.) (HTML)
Part II (HTML)
Documents connected with the Council of Tyre. (HTML)
... even to appoint one, who was not so much as a Presbyter. Knowing as they did the unusual nature of such a proceeding, yet being constrained by the promises they had given in return for his false impeachment of me, they submitted even to this, lest that abandoned person, if he were ungratefully treated by them, should disclose the truth, and thereby shew the wickedness of Eusebius and his fellows. Notwithstanding this he has no church, nor a people to obey him, but is scouted by them all, like a dog[Psalms 59:14-15], although they have even caused the Emperor to write to the Receiver-General (for everything is in their power), commanding that a church should be built for him, that being possessed of that, his statement may appear credible about the cup and the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 85, footnote 7 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the words, Crucified and Buried. (HTML)
CCEL Footnote 1533 (In-Text, Margin)
... mouth of the wicked, and the mouth of the deceitful, are opened against Me; they have spoken against Me with a treacherous tongue, they have compassed Me about also with words of hatred. But that some of the chief-priests also were present, and that He was put in bonds before the gates of the city, thou hast heard before, if thou rememberest the exposition of the Psalm, which has told the time and the place; how they returned at evening, and hungered like dogs, and encompassed the city[Psalms 59:6].
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 314, 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 3655 (In-Text, Margin)
... meaning would be, “not to do Mine own Will, for there is none of Mine apart from, but that which is common to, Me and Thee; for as We have one Godhead, so We have one Will.” For many such expressions are used in relation to this Community, and are expressed not positively but negatively; as, e.g., God giveth not the Spirit by measure, for as a matter of fact He does not give the Spirit to the Son, nor does He measure It, for God is not measured by God; or again, Not my transgression nor my sin.[Psalms 59:3] The words are not used because He has these things, but because He has them not. And again, Not for our righteousness which we have done, for we have not done any. And this meaning is evident also in the clauses which follow. For what, says He, is ...