Early Church Fathers Scripture Index : Texts
Psalms 66
There are 18 footnotes for this reference.
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 392, footnote 12 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On Continence. (HTML)
Section 30 (HTML)
CCEL Footnote 1926 (In-Text, Margin)
... now not living in them, they were now bidden to mortify such. Forsooth, themselves not living in the same, the things were living, as I have already shown a little above, and were called their members, that is to say, those faults which dwelt in their members; by a way of speech, that which is contained through that which contains; as it is said, The whole Forum talks of it, when men talk who are in the Forum. In this very way of speech it is sung in the Psalm, “Let all the earth worship Thee:”[Psalms 66:4] that is, all men who are in the earth.
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 188, footnote 1 (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 denies that the prophets predicted Christ. Augustin proves such prediction from the New Testament, and expounds at length the principal types of Christ in the Old Testament. (HTML)
CCEL Footnote 434 (In-Text, Margin)
... distinguished from all other nations and peoples. No emperor or monarch who finds under his government the people with this mark kills them, that is, makes them cease to be Jews, and as Jews to be separate in their observances, and unlike the rest of the world. Only when a Jew comes over to Christ, he is no longer Cain, nor goes out from the presence of God, nor dwells in the land of Nod, which is said to mean commotion. Against this evil of commotion the Psalmist prays, "Suffer not my feet to be moved;"[Psalms 66:9] and again, "Let not the hands of the wicked remove me;" and, "Those that trouble me will rejoice when I am moved:" and, "The Lord is at my right hand, that I should not be moved;" and so in innumerable places. This evil comes upon those who leave ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 530, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
A Treatise on the Gift of Perseverance. (HTML)
Of His Own Will a Man Forsakes God, So that He is Deservedly Forsaken of Him. (HTML)
CCEL Footnote 3580 (In-Text, Margin)
... this may not happen. And if we are heard, certainly it does not happen, because God does not allow it to happen. For nothing comes to pass except what either He Himself does, or Himself allows to be done. Therefore He is powerful both to turn wills from evil to good, and to convert those that are inclined to fall, or to direct them into a way pleasing to Himself. For to Him it is not said in vain, “O God, Thou shalt turn again and quicken us;” it is not vainly said, “Give not my foot to be moved;”[Psalms 66:9] it is not vainly said, “Give me not over, O Lord, from my desire to the sinner;” finally, not to mention many passages, since probably more may occur to you, it is not vainly said, “Lead us not into temptation.” For whoever is not led into ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 540, footnote 1 (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 xvi. 24, ‘Hitherto have ye asked nothing in my name;’ and on the words of Luke x. 17, ‘Lord, even the demons are subject unto us in thy name.’ (HTML)
CCEL Footnote 4278 (In-Text, Margin)
1. the Holy Gospel was being read, we heard what in truth ought at once to put every earnest soul in motion to seek, not to faint. For whoso is not moved, is not changed. But there is a dangerous movement, of which it is written, “Suffer not my feet to be moved.”[Psalms 66:9] But there is another movement of him who seeketh, knocketh, asketh. What then has been read we have all heard; but I suppose we have not all understood. It makes mention of that which together with me ye should seek, with me ask, for the receiving of which ye should with me knock. For as I hope the grace of the Lord will be with us, that whereas I wish to minister ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 272, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXV (HTML)
CCEL Footnote 2567 (In-Text, Margin)
... things: so whatsoever hath gone forth: by tongue, by hands, by divers powers for the persecution of the Church, from the bottom hath gone forth. For if there were not the root of iniquity in the heart, all those things would not have gone forth against Christ. The bottom He troubled, perchance in order that the bottom He might also empty: for in the case of certain evil men He emptied the sea from the bottom, and made the sea a desert place. Another Psalm saith this, “That turneth sea into dry land.”[Psalms 66:6] All ungodly and heathen men that have believed were sea, have been made land; with salt waves at first barren, afterwards with the fruit of righteousness productive. “That troublest the bottom of the sea: the sound of its waves who shall endure?” ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 280, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXVI (HTML)
CCEL Footnote 2643 (In-Text, Margin)
21. “Therefore God hath hearkened to me” (ver. 19). Because I have not beheld iniquity in my heart. “And He hath listened to the voice of my prayer.” “Blessed be my God, that hath not thrust away my supplication and His mercy from me” (ver. 20). Gather the sense from that place, where he saith, “Come ye, hear, and I will tell you, all ye that fear God, how great things He hath done to my soul:”[Psalms 66:16] he hath both said the words which ye have heard, and at the end thus he hath concluded: “Blessed be my God, that hath not thrust away my supplication and His mercy from me.” For thus there arriveth at the Resurrection he that speaketh, where already we also are by hope: yea both it is we ourselves, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 304, footnote 9 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXIX (HTML)
CCEL Footnote 2951 (In-Text, Margin)
... to drink, because they willed not to be new. Why willed they not to become new? Because to the title of this Psalm whereon is written, “For them that shall be changed,” they belonged not. Therefore, “I have covered in fasting My Soul.” Lastly, He put from Him even the gall which they offered: He chose rather to fast than to accept bitterness. For they enter not into His Body that are embittered, whereof in another place a Psalm saith, “They that are embittered shall not be exalted in themselves.”[Psalms 66:7] Therefore, “I have covered in fasting My Soul: and it became to Me for a reviling.” This very thing became to Me for a reviling, that I consented not to them, that is, from them I fasted. For he that consenteth not to men seducing to evil, fasteth ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 307, footnote 10 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXIX (HTML)
CCEL Footnote 2983 (In-Text, Margin)
... are;” unto this pleasant food who is there that addeth gall, except the gainsayers of the Gospel, like those persecutors of Christ? For less the Jews sinned in crucifying Him walking on earth, than they that despise Him sitting in Heaven. That which then the Jews did, in giving above the food which He had already taken that bitter draught to drink, the same they do that by evil living bring scandal upon the Church: the same do embittered heretics, “But let them not be exalted in their own selves.”[Psalms 66:7] They give gall after so delectable meat. But what doth the Lord? He admitteth them not to His Body. In this mystery, when they presented gall, the Lord Himself tasted, and would not drink. If we did not suffer them, neither at all should we taste: ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 468, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XCV (HTML)
CCEL Footnote 4394 (In-Text, Margin)
... meaning in Scripture. There is a confession of him who praiseth, there is that of him who groaneth. The confession of praise pertaineth to the honour of Him who is praised: the confession of groaning to the repentance of him who confesseth. For men confess when they praise God: they confess when they accuse themselves; and the tongue hath no more worthy use. Truly, I believe these to be the very vows, of which he speaketh in another Psalm: “I will pay Thee my vows, which I distinguished with my lips.”[Psalms 66:13-14] Nothing is more elevated than that distinguishing, nothing is so necessary both to understand and to do. How then dost thou distinguish the vows which thou payest unto God? By praising Him, by accusing thyself; because it is His mercy, to forgive us ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 330, footnote 11 (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)
Letter or Address of Theodoret to the Monks of the Euphratensian, the Osrhoene, Syria, Phœnicia, and Cilicia. (HTML)
CCEL Footnote 2216 (In-Text, Margin)
... you His own calm of love, and will gather them that are scattered abroad and welcome them that have been cast out. Then shall be heard “the voice of rejoicing and salvation in the tabernacles of the righteous.” Then shall we cry unto Him we have been “glad according to the days wherein Thou hast afflicted us and the years wherein we have seen evil,” and you when you have been granted your prayer shall praise Him in the words “Blessed be God which not turned away my prayer nor His mercy from me.”[Psalms 66:20]
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 532, footnote 10 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
For 339. Coss. Constantius Augustus II, Constans I; Præfect, Philagrius the Cappadocian, for the second time; Indict. xii; Easter-day xvii Kal. Mai, xx Pharmuthi; Æra Dioclet. 55. (HTML)
... kingdom of heaven, for thousands of thousands and myriads of myriads there serve the Lord. And though a man enters it through a strait and narrow way, yet having entered, he beholds immeasurable space, and a place greater than any other, as they declare, who were eye-witnesses and heirs of these things. ‘Thou didst place afflictions before us.’ But afterwards, having related their afflictions, they say, ‘Thou broughtest us forth into a wide place;’ and again, ‘In affliction Thou hast enlarged us[Psalms 66:11-12].’ For truly, my brethren, the course of the saints here is straitened; since they either toil painfully through longing for those things which are to come, as he who said, ‘Woe is me that my pilgrimage is prolonged;’ or they are distressed and spent ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 134, footnote 10 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
Lastly he displays at length the folly of Eunomius, who at times speaks of the Holy Spirit as created, and as the fairest work of the Son, and at other times confesses, by the operations attributed to Him, that He is God, and thus ends the book. (HTML)
... fall, but the Lord was my help,” and “Though he fall, he shall not be cast away, for the Lord upholdeth him with His hand,” and “The Lord helpeth them that are fallen.” And to the loving-kindness of God confessedly belongs the recovery of the distressed, if Eunomius means the same thing of which we learn in prophecy, as the Scripture says, “Thou laidest trouble upon our loins; Thou sufferedst men to ride over our heads; we went through fire and water, and Thou broughtest us out into a wealthy place[Psalms 66:10-11].”
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 137, footnote 1 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book III (HTML)
This third book shows a third fall of Eunomius, as refuting himself, and sometimes saying that the Son is to be called Only-begotten in virtue of natural generation, and that Holy Scripture proves this from the first; at other times, that by reason of His being created He should not be called a Son, but a “product,” or “creature.” (HTML)
... perhaps be excused for making the name of “creation” also common to the thing created and to Him Who made it, on the ground of the community of the other names: but if the characteristics which are contemplated by means of the names, in the created and in the uncreated nature, are in no case reconcilable or common to both, how can the misrepresentation of that man fail to be manifest to all, who dares to apply the name of servitude to Him Who, as the Psalmist declares, “ruleth with His power for ever[Psalms 66:6],” and to bring Him Who, as the Apostle says, “in all things hath the pre-eminence,” to a level with the servile nature, by means of the name and conception of “creation”? For that all the creation is in bondage the great Paul declares,— he who in ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 156, footnote 2 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Mysteries. V: On the Sacred Liturgy and Communion. (HTML)
CCEL Footnote 2508 (In-Text, Margin)
... he was not over whelmed by it, but manfully swam through it, and was delivered from the temptation. Listen again, in another place, to a company of unscathed saints, giving thanks for deliverance from temptation, Thou, O God hast proved us; Thou hast tried us by fire like as silver is tried. Thou broughtest us into the net; Thou layedst afflictions upon our loins. Thou hast caused men to ride over our heads; we went through fire and water; and thou broughtest us out into a place of rest[Psalms 66:10-12]. Thou seest them speaking boldly in regard to their having passed through and not been pierced. But Thou broughtest us out into a place of rest; now their coming into a place of rest is their being delivered from temptation.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 302, footnote 3 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Third Theological Oration. On the Son. (HTML)
CCEL Footnote 3514 (In-Text, Margin)
... far-fetched and time-loving objections? Will you bring Scripture against us, as if we were forging something contrary to Scripture and to the truth? Why, every one knows that in practice we very often find tenses interchanged when time is spoken of; and especially is this the custom of Holy Scripture, not only in respect of the past tense, and of the present; but even of the future, as for instance “Why did the heathen rage?” when they had not yet raged and “they shall cross over the river on foot,”[Psalms 66:6] where the meaning is they did cross over. It would be a long task to reckon up all the expressions of this kind which students have noticed.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 387, footnote 6 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Last Farewell in the Presence of the One Hundred and Fifty Bishops. (HTML)
CCEL Footnote 4305 (In-Text, Margin)
... were in misfortunes, for the fire consumed the beauties of the world. That which the palmerworm left did the locust eat, and that which the locust left did the caterpillar eat: then came the cankerworm, then, what next I know not, one evil springing up after another. But for what purpose should I give a tragic description of the evils of the time, and of the penalty exacted from us, or, if I must rather call it so, the testing and refining we endured? At any rate, we went through fire and water,[Psalms 66:12] and have attained a place of refreshment by the good pleasure of God our Saviour.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 388, footnote 3 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Last Farewell in the Presence of the One Hundred and Fifty Bishops. (HTML)
CCEL Footnote 4326 (In-Text, Margin)
... the nursling of reason. For it was much more improbable that, from that condition, it should reach its present development, than that, as it now is, it should attain to the height of renown. For ever since it began to be gathered together, by Him Who quickeneth the dead, bone to its bone, joint to joint, and the Spirit of life and regeneration was given to it in their dryness, its entire resurrection has been, I know well, sure to be fulfilled: so that the rebellious should not exalt themselves,[Psalms 66:7] and that those who grasp at a shadow, or at a dream when one awaketh, or at the dispersing breezes, or at the traces of a ship in the water, should not think that they have anything. Howl, firtree, for the cedar is fallen! Let them be instructed by ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 36, footnote 15 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
That Scripture uses the words “in” or “by,” ἐν, cf. note on p. 3, in place of “with.” Wherein also it is proved that the word “and” has the same force as “with.” (HTML)
CCEL Footnote 1215 (In-Text, Margin)
... carefully avoids the use of the expression “with the Spirit,” while it everywhere prefers to ascribe glory “in Him” as being the fitter phrase. I should, for my own part, deny that the word in [or by] implies lower dignity than the word “with;” I should maintain on the contrary that, rightly understood, it leads us up to the highest possible meaning. This is the case where, as we have observed, it often stands instead of with; as for instance, “I will go into thy house in burnt offerings,”[Psalms 66:13] instead of with burnt offerings and “he brought them forth also by silver and gold,” that is to say with silver and gold and “thou goest not forth in our armies” instead of with our armies, and innumerable similar ...