Early Church Fathers Scripture Index : Texts
Psalms 119
There are 189 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 10, footnote 5 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Clement of Rome (HTML)
First Epistle to the Corinthians (HTML)
Chapter XVII.—The saints as examples of humility. (HTML)
CCEL Footnote 79 (In-Text, Margin)
... an accusation against himself, he said, “No man is free from defilement, even if his life be but of one day.” Moses was called faithful in all God’s house; and through his instrumentality, God punished Egypt with plagues and tortures. Yet he, though thus greatly honoured, did not adopt lofty language, but said, when the divine oracle came to him out of the bush, “Who am I, that Thou sendest me? I am a man of a feeble voice and a slow tongue.” And again he said, “I am but as the smoke of a pot.”[Psalms 119:83]
Ante-Nicene Fathers, Volume 1, page 53, footnote 11 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Ephesians: Shorter and Longer Versions (HTML)
Chapter IX.—Ye have given no heed to false teachers. (HTML)
CCEL Footnote 549 (In-Text, Margin)
... and timorous. From his power Jesus Christ will deliver you, who has founded you upon the rock, as being chosen stones, well fitted for the divine edifice of the Father, and who are raised up on high by Christ, who was crucified for you, making use of the Holy Spirit as a rope, and being borne up by faith, while exalted by love from earth to heaven, walking in company with those that are undefiled. For, says [the Scripture], “Blessed are the undefiled in the way, who walk in the law of the Lord.”[Psalms 119:1] Now the way is unerring, namely, Jesus Christ. For, says He, “I am the way and the life.” And this way leads to the Father. For “no man,” says He, “cometh to the Father but by Me.” Blessed, then, are ye who are God-bearers, spirit-bearers, ...
Ante-Nicene Fathers, Volume 1, page 80, footnote 11 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Philadelphians: Shorter and Longer Versions (HTML)
Chapter III.—Avoid schismatics. (HTML)
CCEL Footnote 899 (In-Text, Margin)
... nor to associate with the ungodly. If any one walks according to a strange opinion, he is not of Christ, nor a partaker of His passion; but is a fox, a destroyer of the vineyard of Christ. Have no fellowship with such a man, lest ye perish along with him, even should he be thy father, thy son, thy brother, or a member of thy family. For says [the Scripture], “Thine eye shall not spare him.” You ought therefore to “hate those that hate God, and to waste away [with grief] on account of His enemies.”[Psalms 119:21] I do not mean that you should beat them or persecute them, as do the Gentiles “that know not the Lord and God;” but that you should regard them as your enemies, and separate yourselves from them, while yet you admonish them, and exhort them to ...
Ante-Nicene Fathers, Volume 1, page 140, footnote 6 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Barnabas (HTML)
The Epistle of Barnabas (HTML)
Chapter V.—The new covenant, founded on the sufferings of Christ, tends to our salvation, but to the Jews’ destruction. (HTML)
CCEL Footnote 1491 (In-Text, Margin)
... head the sum of their sins who had persecuted His prophets to the death. For this purpose, then, He endured. For God saith, “The stroke of his flesh is from them;” and “when I shall smite the Shepherd, then the sheep of the flock shall be scattered.” He himself willed thus to suffer, for it was necessary that He should suffer on the tree. For says he who prophesies regarding Him, “Spare my soul from the sword, fasten my flesh with nails; for the assemblies of the wicked have risen up against me.”[Psalms 119:120] And again he says, “Behold, I have given my back to scourges, and my cheeks to strokes, and I have set my countenance as a firm rock.”
Ante-Nicene Fathers, Volume 2, page 77, footnote 2 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Tatian (HTML)
Address to the Greeks (HTML)
Chapter XXIX. Account of Tatian’s Conversion. (HTML)
CCEL Footnote 499 (In-Text, Margin)
... while I was giving my most earnest attention to the matter, I happened to meet with certain barbaric writings, too old to be compared with the opinions of the Greeks, and too divine to be compared with their errors; and I was led to put faith in these by the unpretending cast of the language, the inartificial character of the writers, the foreknowledge displayed of future events, the excellent quality of the precepts, and the declaration of the government of the universe as centred in one Being.[Psalms 119:96] And, my soul being taught of God, I discern that the former class of writings lead to condemnation, but that these put an end to the slavery that is in the world, and rescue us from a multiplicity of rulers and ten thousand tyrants, while they give ...
Ante-Nicene Fathers, Volume 2, page 93, footnote 1 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Theophilus (HTML)
Theophilus to Autolycus (HTML)
Book I (HTML)
Chapter XIV.—Theophilus an Example of Conversion. (HTML)
Therefore, do not be sceptical, but believe; for I myself also used to disbelieve that this would take place, but now, having taken these things into consideration, I believe. At the same time, I met with the sacred Scriptures[Psalms 119:130] of the holy prophets, who also by the Spirit of God foretold the things that have already happened, just as they came to pass, and the things now occurring as they are now happening, and things future in the order in which they shall be accomplished. Admitting, therefore, the proof which events happening as predicted afford, I do not disbelieve, but I believe, obedient to God, whom, ...
Ante-Nicene Fathers, Volume 2, page 258, footnote 2 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book II (HTML)
Chap. IX.—On Sleep. (HTML)
... rest from action. We must therefore sleep so as to be easily awaked. For it is said, “Let your loins be girt about, and your lamps burning; and ye yourselves like to men that watch for their lord, that when he returns from the marriage, and comes and knocks, they may straightway open to him. Blessed are those servants whom the Lord, when He cometh, shall find watching.” For there is no use of a sleeping man, as there is not of a dead man. Wherefore we ought often to rise by night and bless God.[Psalms 119:62] For blessed are they who watch for Him, and so make themselves like the angels, whom we call “watchers.” But a man asleep is worth nothing, any more than if he were not alive.
Ante-Nicene Fathers, Volume 2, page 494, footnote 8 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VI (HTML)
Chapter VIII.—Philosophy is Knowledge Given by God. (HTML)
And should one say that it was through human understanding that philosophy was discovered by the Greeks, still I find the Scriptures saying that understanding is sent by God. The psalmist, accordingly, considers understanding as the greatest free gift, and beseeches, saying, “I am Thy servant; give me understanding.”[Psalms 119:125] And does not David, while asking the abundant experience of knowledge, write, “Teach me gentleness, and discipline, and knowledge: for I have believed in Thy commandments?” He confessed the covenants to be of the highest authority, and that they were given to the more excellent. Accordingly the psalm again says of God, “He hath not done ...
Ante-Nicene Fathers, Volume 2, page 494, footnote 9 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VI (HTML)
Chapter VIII.—Philosophy is Knowledge Given by God. (HTML)
And should one say that it was through human understanding that philosophy was discovered by the Greeks, still I find the Scriptures saying that understanding is sent by God. The psalmist, accordingly, considers understanding as the greatest free gift, and beseeches, saying, “I am Thy servant; give me understanding.” And does not David, while asking the abundant experience of knowledge, write, “Teach me gentleness, and discipline, and knowledge: for I have believed in Thy commandments?”[Psalms 119:66] He confessed the covenants to be of the highest authority, and that they were given to the more excellent. Accordingly the psalm again says of God, “He hath not done thus to any nation; and He hath not shown His judgments to them.” The expression “He ...
Ante-Nicene Fathers, Volume 2, page 523, footnote 1 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VII (HTML)
Chapter I.—The Gnostic a True Worshipper of God, and Unjustly Calumniated by Unbelievers as an Atheist. (HTML)
... from the Scriptures of the Lord, let it be known that it is from that source that they have breath and life; and taking their rise from them, they profess to adduce the sense only, not the words. For further treatment, not being seasonable, will rightly appear superfluous. Thus, not to look at what is urgent would be excessively indolent and defective; and “blessed, in truth, are they who, investigating the testimonies of the Lord, shall seek Him with their whole heart.”[Psalms 119:2] And the law and the prophets witness of the Lord.
Ante-Nicene Fathers, Volume 2, page 532, footnote 7 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VII (HTML)
Chapter VII.—What Sort of Prayer the Gnostic Employs, and How It is Heard by God. (HTML)
Now we are commanded to reverence and to honour the same one, being persuaded that He is Word, Saviour, and Leader, and by Him, the Father, not on special days, as some others, but doing this continually in our whole life, and in every way. Certainly the elect race justified by the precept says, “Seven times a day have I praised Thee.”[Psalms 119:164] Whence not in a specified place, or selected temple, or at certain festivals and on appointed days, but during his whole life, the Gnostic in every place, even if he be alone by himself, and wherever he has any of those who have exercised the like faith, honours God, that is, acknowledges his gratitude for the knowledge of the ...
Ante-Nicene Fathers, Volume 2, page 533, footnote 2 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VII (HTML)
Chapter VII.—What Sort of Prayer the Gnostic Employs, and How It is Heard by God. (HTML)
Now the excellence of knowledge is evidently presented by the prophet when he says, “Benignity, and instruction, and knowledge teach me,”[Psalms 119:66] magnifying the supremacy of perfection by a climax.
Ante-Nicene Fathers, Volume 4, page 80, footnote 12 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Modesty. (HTML)
Of the Parables of the Lost Ewe and the Lost Drachma. (HTML)
CCEL Footnote 786 (In-Text, Margin)
Similarly, the parable of the drachma, as being called forth out of the same subject-matter, we equally interpret with reference to a heathen; albeit it had been “lost” in a house, as it were in the church; albeit “found” by aid of a “lamp,” as it were by aid of God’s word.[Psalms 119:105] Nay, but this whole world is the one house of all; in which world it is more the heathen, who is found in darkness, whom the grace of God enlightens, than the Christian, who is already in God’s light. Finally, it is one “straying” which is ascribed to the ewe and the drachma: (and this is an evidence in my favour); for if the parables had been composed ...
Ante-Nicene Fathers, Volume 4, page 163, footnote 10 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
Appendix (HTML)
Five Books in Reply to Marcion. (HTML)
General Reply to Sundry of Marcion's Heresies. (HTML)
And man can suffer, and thus live?[Psalms 119:144] But since
Ante-Nicene Fathers, Volume 4, page 432, footnote 5 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book II (HTML)
Chapter VI (HTML)
... these words in the plain history which they relate, nor in the legal enactments taken according to the word and letter, express themselves somewhere, when about to relate histories, in words like this, “I will open my mouth in parables, I will utter hard sayings of old;” and in another place, when offering up a prayer regarding the law as being obscure, and needing divine help for its comprehension, they offer up this prayer, “Open Thou mine eyes, that I may behold wondrous things out of Thy law.”[Psalms 119:18]
Ante-Nicene Fathers, Volume 4, page 513, footnote 6 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book IV (HTML)
Chapter XXXVII (HTML)
He charges us, moreover, with introducing “a man formed by the hands of God,” although the book of Genesis has made no mention of the “hands” of God, either when relating the creation or the “fashioning” of the man; while it is Job and David who have used the expression, “Thy hands have made me and fashioned me;”[Psalms 119:73] with reference to which it would need a lengthened discourse to point out the sense in which these words were understood by those who used them, both as regards the difference between “making” and “fashioning,” and also the “hands” of God. For those who do not understand these and similar expressions in the sacred Scriptures, imagine that ...
Ante-Nicene Fathers, Volume 4, page 520, footnote 8 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book IV (HTML)
Chapter L (HTML)
Moreover, if the law of Moses had contained nothing which was to be understood as having a secret meaning, the prophet would not have said in his prayer to God, “Open Thou mine eyes, and I will behold wondrous things out of Thy law;”[Psalms 119:18] whereas he knew that there was a veil of ignorance lying upon the heart of those who read but do not understand the figurative meaning, which veil is taken away by the gift of God, when He hears him who has done all that he can, and who by reason of habit has his senses exercised to distinguish between good and evil, and who continually utters the prayer, “Open Thou mine eyes, ...
Ante-Nicene Fathers, Volume 4, page 576, footnote 8 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VI (HTML)
Chapter V (HTML)
... understanding), and maketh him a light of the world:” For this light shone in our hearts, to give the light of the glorious Gospel of God in the face of Christ Jesus.” And therefore that very ancient prophet, who prophesied many generations before the reign of Cyrus (for he was older than he by more than fourteen generations), expressed himself in these words: “The Lord is my light and my salvation: whom shall I fear?” and, “Thy law is a lamp unto my feet, and a light unto my path;”[Psalms 119:105] and again, “The light of Thy countenance, O Lord, was manifested towards us;” and, “In Thy light we shall see light.” And the Logos, exhorting us to come to this light, says, in the prophecies of Isaiah: “Enlighten thyself, ...
Ante-Nicene Fathers, Volume 4, page 625, footnote 7 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VII (HTML)
Chapter XXXIV (HTML)
... us, when he says that we expect to see God with our bodily eyes, to hear Him with our 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,”[Psalms 119:18] or, “the commandment of the Lord is pure, enlightening the eyes,” 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 ...
Ante-Nicene Fathers, Volume 5, page 222, footnote 13 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Dogmatical and Historical. (HTML)
Against Plato, on the Cause of the Universe. (HTML)
... Christ. For it is not Minos and Rhadamanthys that are to judge (the world), as ye fancy, O Greeks, but He whom God the Father hath glorified, of whom we have spoken elsewhere more in particular, for the profit of those who seek the truth. He, in administering the righteous judgment of the Father to all, assigns to each what is righteous according to his works. And being present at His judicial decision, all, both men and angels and demons, shall utter one voice, saying, “Righteous is Thy judgment.”[Psalms 119:137] Of which voice the justification will be seen in the awarding to each that which is just; since to those who have done well shall be assigned righteously eternal bliss, and to the lovers of iniquity shall be given eternal punishment. And the fire ...
Ante-Nicene Fathers, Volume 5, page 506, footnote 3 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Exhortation to Martyrdom, Addressed to Fortunatus. (HTML)
What hope and reward remains for the righteous and for martyrs after the conflicts and sufferings of this present time. (HTML)
... saints.” In the cxxvth Psalm also is expressed the sadness of the struggle, and the joy of the retribution: “They who sow,” it says, “in tears, shall reap in joy. As they walked, they walked and wept, casting their seeds; but as they come again, they shall come in exultation, bearing their sheaves.” And again, in the cxviiith Psalm: “Blessed are those that are undefiled in the way, who walk in the law of the Lord. Blessed are they who search His testimonies, and seek Him out with their whole heart.”[Psalms 119:1-2] Moreover, the Lord in the Gospel, Himself the avenger of our persecution and the rewarder of our suffering, says: “Blessed are they who suffer persecution for righteousness’ sake, for theirs is the kingdom of heaven.” And again: “Blessed shall ye be ...
Ante-Nicene Fathers, Volume 5, page 524, footnote 11 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book II. (HTML)
... they gazed upon me, and saw me, and divided my garments among them, and upon my vesture they cast a lot. But Thou, O Lord, remove not Thy help far from me; attend unto my help. Deliver my soul from the sword, and my only one from the paw of the dog. Save me from the mouth of the lion, and my lowliness from the horns of the unicorns. I will declare Thy name unto my brethren; in the midst of the Church I will praise Thee.” Also in the cxviiith Psalm: “Pierce my flesh with nails through fear of Thee.”[Psalms 119:120] Also in the cxlth Psalm: “The lifting up of my hands is an evening sacrifice.” Of which sacrifice Sophonias said: “Fear from the presence of the Lord God, since His day is near, because the Lord hath prepared His sacrifice, He hath sanctified His ...
Ante-Nicene Fathers, Volume 5, page 539, footnote 3 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book III. (HTML)
... righteousness, which the Lord, the righteous Judge, will give me in that day; and not only to me, but to all also who love His appearing.” Of this same thing to the Romans: “We are the sons of God: but if sons and heirs of God, we are also joint-heirs with Christ; if we suffer together, that we may also be magnified together.” Of this same thing in the cxviiith Psalm: “Blessed are they who are undefiled in the way, and walk in the law of the Lord. Blessed are they who search into His testimonies.”[Psalms 119:1-2]
Ante-Nicene Fathers, Volume 5, page 662, footnote 4 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Appendix. (HTML)
Anonymous Treatise Against the Heretic Novatian. (HTML)
A Treatise Against the Heretic Novatian by an Anonymous Bishop. (HTML)
CCEL Footnote 5404 (In-Text, Margin)
15. Who is it that says these things? Certainly He who, having left the ninety and nine sheep, went to seek that one which had wandered from His flock; as David says, “I have gone astray like a sheep which was lost,”[Psalms 119:176] which being found Christ brings back, bearing on His shoulder the tender sinful one; and He, rejoicing and exulting, having called His friends and domestics, says, “Rejoice with me; for my sheep which was lost is found. I say,” says He, “unto you, that there will be such joy in heaven over one sinner that repenteth.” And in continuation, He says: “Or what woman, having ten denarii, ...
Ante-Nicene Fathers, Volume 6, page 88, 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)
Further, those men understand neither themselves nor what is proper to themselves. For if any of the leaders in this impious doctrine only considered what manner of person he is himself, and whence he comes, he would surely be led to a wise decision, like one who has obtained understanding of himself, and would say, not to these atoms, but to his Father and Maker, “Thy hands have made me and fashioned me.”[Psalms 119:73] And he would take up, too, this wonderful account of his formation as it has been given by one of old: “Hast Thou not poured me out as milk, and curdled me as cheese? Thou hast clothed me with skin and flesh, and hast fenced me with bones and sinews. Thou hast granted me life and favour, and ...
Ante-Nicene Fathers, Volume 6, page 113, footnote 3 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Dionysius. (HTML)
Exegetical Fragments. (HTML)
A Commentary on the Beginning of Ecclesiastes. (HTML)
Chapter II. (HTML)
... darkened. It is true, indeed, that we men have all of us our eyes in our head, if we speak of the mere disposition of the body. But he speaks here of the eyes of the mind. For as the eyes of the swine do not turn naturally up towards heaven, just because it is made by nature to have an inclination toward the belly; so the mind of the man who has once been enervated by pleasures is not easily diverted from the tendency thus assumed, because he has not “respect unto all the commandments of the Lord.”[Psalms 119:6] Again: “Christ is the head of the Church.” And they, therefore, are the wise who walk in His way; for He Himself has said, “I am the way.” On this account, then, it becomes the wise man always to keep the eyes of his mind directed toward Christ ...
Ante-Nicene Fathers, Volume 7, page 440, footnote 29 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book V (HTML)
Sec. I.—Concerning the Martyrs (HTML)
CCEL Footnote 3020 (In-Text, Margin)
... curdled me like cheese? Thou hast clothed me with skin and flesh, and hast fenced me with bones and sinews. Thou hast granted me life and favour, and Thy visitation hath preserved my spirit. Having these things within me, I know that Thou canst do all things, and that nothing is impossible with Thee.” Wherefore also our Saviour and Master Jesus Christ says, that “what is impossible with men is possible with God.” And David, the beloved of God, says: “Thine hands have made me, and fashioned me.”[Psalms 119:73] And again: “Thou knowest my frame.” And afterward: “Thou hast fashioned me, and laid Thine hand upon me. The knowledge of Thee is declared to be too wonderful for me; it is very great, I cannot attain unto it.” “Thine eyes did see my substance, ...
Ante-Nicene Fathers, Volume 7, page 461, footnote 7 (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 3306 (In-Text, Margin)
... law Moses says: “Thou shalt meditate on the word which I command thee, sitting in thine house, and rising up, and walking in the way.” And David says: “His delight is in the law of the Lord, and in His law will he meditate day and night.” For everywhere would he have us subject to His laws, but not transgressors of them. For says He: “Blessed are the undefiled in the way, who walk in the law of the Lord. Blessed are they that search out His testimonies; with their whole heart shall they seek Him.”[Psalms 119:1-2] And again: “Blessed are we, O Israel, because those things that are pleasing to God are known to us.” And the Lord says: “If ye know these things, happy are ye if ye do them.”
Ante-Nicene Fathers, Volume 8, page 577, footnote 2 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Apocrypha of the New Testament. (HTML)
Revelation of Paul. (HTML)
CCEL Footnote 2540 (In-Text, Margin)
... Where is the fruit of thy righteousness? And it was silent, not being able to give an answer. And again there came a voice to it: He who has shown mercy will have mercy shown to him; he who has not shown mercy will not have mercy shown to him. Let this soul be delivered to the merciless angel Temeluch, and let it be cast into outer darkness, where there is weeping and gnashing of teeth. And there was a voice as of tens of thousands, saying: Righteous art Thou, O Lord, and righteous is Thy judgment.[Psalms 119:137] And moreover I saw, and, behold, another soul was led by an angel; and it wept, saying: Have mercy upon me, O righteous Judge, and deliver me from the hand of this angel, because he is dreadful and merciless. And a voice came to it, saying: Thou ...
Ante-Nicene Fathers, Volume 8, page 652, footnote 11 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Memoirs of Edessa And Other Ancient Syriac Documents. (HTML)
The Story Concerning the King of Edessa. (HTML)
CCEL Footnote 2927 (In-Text, Margin)
... Abgar on the countenance of Thaddæus the apostle. And, when Abgar saw Thaddæus, he prostrated himself before him. And astonishment seized upon all who were standing there: for they had not themselves seen that vision, which appeared to Abgar alone. And he proceeded to ask Thaddæus: Art thou in truth the disciple of Jesus the Son of God, who said to me, I will send to thee one of my disciples, that he may heal thee and give thee salvation? And Thaddæus answered and said: Because thou hast mightily[Psalms 119:107] believed on Him that sent me, therefore have I been sent to thee; and again, if thou shalt believe on Him, thou shalt have the requests of thy heart. And Abgar said to him: In such wise have I believed on Him, that I have even desired to take an ...
Ante-Nicene Fathers, Volume 8, page 652, footnote 11 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Memoirs of Edessa And Other Ancient Syriac Documents. (HTML)
The Story Concerning the King of Edessa. (HTML)
CCEL Footnote 2927 (In-Text, Margin)
... Abgar on the countenance of Thaddæus the apostle. And, when Abgar saw Thaddæus, he prostrated himself before him. And astonishment seized upon all who were standing there: for they had not themselves seen that vision, which appeared to Abgar alone. And he proceeded to ask Thaddæus: Art thou in truth the disciple of Jesus the Son of God, who said to me, I will send to thee one of my disciples, that he may heal thee and give thee salvation? And Thaddæus answered and said: Because thou hast mightily[Psalms 119:167] believed on Him that sent me, therefore have I been sent to thee; and again, if thou shalt believe on Him, thou shalt have the requests of thy heart. And Abgar said to him: In such wise have I believed on Him, that I have even desired to take an ...
Ante-Nicene Fathers, Volume 9, page 463, footnote 11 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XII. (HTML)
Peter as a Stumbling-Block to Jesus. (HTML)
Next we must inquire how He said to Peter, “Thou art a stumbling-block unto Me,” especially when David says, “Great peace have they that love Thy law, and there is no stumbling-block to them.”[Psalms 119:165] For some one will say, if this is said in the prophet, because of the steadfastness of those who have love, and are incapable of being offended, for “love beareth all things, believeth all things, hopeth all things, endureth all things, love never faileth,” how did the Lord Himself, “who upholdeth all that fall, and raiseth up all that be bowed down,” say to Peter, “Thou art a stumbling-block unto ...
Ante-Nicene Fathers, Volume 9, page 488, footnote 1 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XIII. (HTML)
The “Woe” Does Not Apply to the Disciples of Jesus. (HTML)
But if there is woe unto men everywhere on the earth, because of occasions of stum bling to those who are laid hold of by them; but the disciples are not of the world, as they do not look at things seen, like as the Master is not of this world; to no one of the disciples of Jesus does the “woe because of occasions of stumbling” apply, since “great peace have they who love the law of God, and there is to them no occasion of stumbling.”[Psalms 119:165] But if any one seems to be called a disciple, but yet is of the world, because of his loving the world, and the things therein,—I mean, the life in the place round about the earth, and the property in it, or the possessions, or any form of wealth whatsoever,—so that the saying, ...
Ante-Nicene Fathers, Volume 9, page 492, footnote 7 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XIII. (HTML)
The Little Ones and the Perfect. (HTML)
... you all, the same is great,” and as Paul said, “Unto me who am less than the least of all saints was this grace given,” will seem to be in harmony with the saying, “Whoso shall cause one of these little ones to stumble,” and “So it is not the will of My Father in heaven, that one of these little ones should perish.” For he, as has been stated, who is now little, could not be made to stumble nor perish, for “great peace have they who love the law of God, and there is no stumbling-block to them;”[Psalms 119:165] and he could not perish, who is least of all among all the disciples of Christ, and on this account becomes great; and, since he could not perish, he could say, “Who shall separate us from the love,” etc. But he who wishes to maintain this last ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 72, footnote 9 (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)
That the Love of a Human Being, However Constant in Loving and Returning Love, Perishes; While He Who Loves God Never Loses a Friend. (HTML)
CCEL Footnote 305 (In-Text, Margin)
... Thee, and his friend in Thee, and his enemy for Thy sake. For he alone loses none dear to him to whom all are dear in Him who cannot be lost. And who is this but our God, the God that created heaven and earth, and filleth them, because by filling them He created them? None loseth Thee but he who leaveth Thee. And he who leaveth Thee, whither goeth he, or whither fleeth he, but from Thee well pleased to Thee angry? For where doth not he find Thy law in his own punishment? “And Thy law is the truth,”[Psalms 119:142] and truth Thou.
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 88, 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)
He is Sent to Milan, that He, About to Teach Rhetoric, May Be Known by Ambrose. (HTML)
CCEL Footnote 426 (In-Text, Margin)
... fame thereof, or flowed fuller or lower than was asserted; and I hung on his words intently, but of the matter I was but as a careless and contemptuous spectator; and I was delighted with the pleasantness of his speech, more erudite, yet less cheerful and soothing in manner, than that of Faustus. Of the matter, however, there could be no comparison; for the latter was straying amid Manichæan deceptions, whilst the former was teaching salvation most soundly. But “salvation is far from the wicked,”[Psalms 119:155] such as I then stood before him; and yet I was drawing nearer gradually and unconsciously.
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 111, footnote 1 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He recalls the beginning of his youth, i.e. the thirty-first year of his age, in which very grave errors as to the nature of God and the origin of evil being distinguished, and the Sacred Books more accurately known, he at length arrives at a clear knowledge of God, not yet rightly apprehending Jesus Christ. (HTML)
Being Displeased with Some Part Of God’s Creation, He Conceives of Two Original Substances. (HTML)
CCEL Footnote 541 (In-Text, Margin)
... would not suffer aught to be Thine which displeased it. Hence it had gone into the opinion of two substances, and resisted not, but talked foolishly. And, returning thence, it had made to itself a god, through infinite measures of all space; and imagined it to be Thee, and placed it in its heart, and again had become the temple of its own idol, which was to Thee an abomination. But after Thou hadst fomented the head of me unconscious of it, and closed mine eyes lest they should “behold vanity,”[Psalms 119:37] I ceased from myself a little, and my madness was lulled to sleep; and I awoke in Thee, and saw Thee to be infinite, though in another way; and this sight was not derived from the flesh.
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 127, footnote 2 (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)
In What Manner the Spirit Struggled with the Flesh, that It Might Be Freed from the Bondage of Vanity. (HTML)
CCEL Footnote 675 (In-Text, Margin)
... thine own strength, and so standest not? Cast thyself upon Him; fear not, He will not withdraw that thou shouldest fall; cast thyself upon Him without fear, He will receive thee, and heal thee.” And I blushed beyond measure, for I still heard the muttering of those toys, and hung in suspense. And she again seemed to say, “Shut up thine ears against those unclean members of thine upon the earth, that they may be mortified. They tell thee of delights, but not as doth the law of the Lord thy God.”[Psalms 119:85] This controversy in my heart was naught but self against self. But Alypius, sitting close by my side, awaited in silence the result of my unwonted emotion.
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 141, footnote 5 (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 Entreats God for Her Sins, and Admonishes His Readers to Remember Her Piously. (HTML)
CCEL Footnote 804 (In-Text, Margin)
36. And I believe Thou hast already done that which I ask Thee; but “accept the free-will offerings of my mouth, O Lord.”[Psalms 119:108] For she, when the day of her dissolution was near at hand, took no thought to have her body sumptuously covered, or embalmed with spices; nor did she covet a choice monument, or desire her paternal burial-place. These things she entrusted not to us, but only desired to have her name remembered at Thy altar, which she had served without the omission of a single day; whence she knew that the holy sacrifice was dispensed, by which the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 162, footnote 19 (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)
That Jesus Christ, at the Same Time God and Man, is the True and Most Efficacious Mediator. (HTML)
CCEL Footnote 995 (In-Text, Margin)
70. Terrified by my sins and the load of my misery, I had resolved in my heart, and meditated flight into the wilderness; but Thou didst forbid me, and didst strengthen me, saying, therefore, Christ “died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them.” Behold, O Lord, I cast my care upon Thee, that I may live, and “behold wondrous things out of Thy law.”[Psalms 119:18] Thou knowest my unskilfulness and my infirmities; teach me, and heal me. Thine only Son—He “in whom are hid all the treasures of wisdom and knowledge” —hath redeemed me with His blood. Let not the proud speak evil of me, because I consider my ransom, and eat and drink, and distribute; and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 162, footnote 21 (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)
That Jesus Christ, at the Same Time God and Man, is the True and Most Efficacious Mediator. (HTML)
CCEL Footnote 997 (In-Text, Margin)
... forbid me, and didst strengthen me, saying, therefore, Christ “died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them.” Behold, O Lord, I cast my care upon Thee, that I may live, and “behold wondrous things out of Thy law.” Thou knowest my unskilfulness and my infirmities; teach me, and heal me. Thine only Son—He “in whom are hid all the treasures of wisdom and knowledge” —hath redeemed me with His blood. Let not the proud speak evil of me,[Psalms 119:122] because I consider my ransom, and eat and drink, and distribute; and poor, desire to be satisfied from Him, together with those who eat and are satisfied, and they praise the Lord that seek him.
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 164, footnote 8 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time. (HTML)
He Begs of God that Through the Holy Scriptures He May Be Led to Truth. (HTML)
CCEL Footnote 1015 (In-Text, Margin)
4. Lord, have mercy on me and hear my desire. For I think that it is not of the earth, nor of gold and silver, and precious stones, nor gorgeous apparel, nor honours and powers, nor the pleasures of the flesh, nor necessaries for the body, and this life of our pilgrimage; all which are added to those that seek Thy kingdom and Thy righteousness. Behold, O Lord my God, whence is my desire. The unrighteous have told me of delights, but not such as Thy law, O Lord.[Psalms 119:85] Behold whence is my desire. Behold, Father, look and see, and approve; and let it be pleasing in the sight of Thy mercy, that I may find grace before Thee, that the secret things of Thy Word may be opened unto me when I knock. I beseech, by our Lord Jesus Christ, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 181, footnote 9 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. (HTML)
He Argues Against Adversaries Concerning the Heaven of Heavens. (HTML)
CCEL Footnote 1119 (In-Text, Margin)
... there in it that mutability itself whence it would become dark and cold, but that, clinging unto Thee with sublime love, it shineth and gloweth from Thee like a perpetual noon. O house, full of light and splendour! I have loved thy beauty, and the place of the habitation of the glory of my Lord, thy builder and owner. Let my wandering sigh after thee; and I speak unto Him that made thee, that He may possess me also in thee, seeing He hath made me likewise. “I have gone astray, like a lost sheep;”[Psalms 119:176] yet upon the shoulders of my Sheperd, thy builder, I hope that I may be brought back to thee.
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 195, footnote 4 (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)
That Out of the Children of the Night and of the Darkness, Children of the Light and of the Day are Made. (HTML)
CCEL Footnote 1243 (In-Text, Margin)
... my God, where art Thou? Behold where Thou art! In Thee I breathe a little, when I pour out my soul by myself in the voice of joy and praise, the sound of him that keeps holy-day. And yet it is “cast down,” because it relapses and becomes a deep, or rather it feels that it is still a deep. Unto it doth my faith speak which Thou hast kindled to enlighten my feet in the night, “Why art thou cast down, O my soul? and why art thou disquieted in me? hope thou in God;” His “word is a lamp unto my feet.”[Psalms 119:105] Hope and endure until the night,—the mother of the wicked,—until the anger of the Lord be overpast, whereof we also were once children who were sometimes darkness, the remains whereof we carry about us in our body, dead on account of sin, “until the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 311, footnote 7 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
Letters of St. Augustin (HTML)
Letters of St. Augustin (HTML)
To Januarius (HTML)
CCEL Footnote 1806 (In-Text, Margin)
Those things which we do not yet see or possess, but hold in faith and hope, are the things represented in the events by which the second and third of the three memorable days above mentioned were signalized [viz. the Lord’s rest in the grave, and His resurrection]. But the things which keep us occupied in this present life, while we are held fast in the fear of God by the commandments, as by nails driven through the flesh (as it is written, “Make my flesh fast with nails by fear of Thee”[Psalms 119:120]), are to be reckoned among things necessary, not among those which are for their own sakes to be desired and coveted. Hence Paul says that he desired, as something far better, to depart and to be with Christ: “nevertheless,” he adds, “to remain in the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 223, footnote 5 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Augustin passes to the second part of the work, in which the origin, progress, and destinies of the earthly and heavenly cities are discussed.—Speculations regarding the creation of the world. (HTML)
Of the Seventh Day, in Which Completeness and Repose are Celebrated. (HTML)
CCEL Footnote 506 (In-Text, Margin)
... accused of forgetting “weight” and “measure.” Suffice it here to say, that three is the first whole number that is odd, four the first that is even, and of these two, seven is composed. On this account it is often put for all numbers together, as, “A just man falleth seven times, and riseth up again,” —that is, let him fall never so often, he will not perish (and this was meant to be understood not of sins, but of afflictions conducing to lowliness). Again, “Seven times a day will I praise Thee,”[Psalms 119:164] which elsewhere is expressed thus, “I will bless the Lord at all times.” And many such instances are found in the divine authorities, in which the number seven is, as I said, commonly used to express the whole, or the completeness of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 267, footnote 2 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the punishment and results of man’s first sin, and of the propagation of man without lust. (HTML)
That the Words Love and Regard (Amor and Dilectio) are in Scripture Used Indifferently of Good and Evil Affection. (HTML)
CCEL Footnote 668 (In-Text, Margin)
... therefore, well-directed love, and the wrong will is ill-directed love. Love, then, yearning to have what is loved, is desire; and having and enjoying it, is joy; fleeing what is opposed to it, it is fear; and feeling what is opposed to it, when it has befallen it, it is sadness. Now these motions are evil if the love is evil; good if the love is good. What we assert let us prove from Scripture. The apostle “desires to depart, and to be with Christ.” And, “My soul desired to long for Thy judgments;”[Psalms 119:20] or if it is more appropriate to say, “My soul longed to desire Thy judgments.” And, “The desire of wisdom bringeth to a kingdom.” Yet there has always obtained the usage of understanding desire and concupiscence in a bad sense if the object be not ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 326, footnote 8 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The history of the city of God from Noah to the time of the kings of Israel. (HTML)
Of the Male, Who Was to Lose His Soul If He Was Not Circumcised on the Eighth Day, Because He Had Broken God’s Covenant. (HTML)
CCEL Footnote 927 (In-Text, Margin)
... covenant, which was made with the first man, is just this: “In the day ye eat thereof, ye shall surely die.” Whence it is written in the book called Ecclesiasticus, “All flesh waxeth old as doth a garment. For the covenant from the beginning is, Thou shall die the death.” Now, as the law was more plainly given afterward, and the apostle says, “Where no law is, there is no prevarication,” on what supposition is what is said in the psalm true, “I accounted all the sinners of the earth prevaricators,”[Psalms 119:119] except that all who are held liable for any sin are accused of dealing deceitfully (prevaricating) with some law? If on this account, then, even the infants are, according to the true belief, born in sin, not actual but original, so that we confess ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 384, footnote 3 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On Continence. (HTML)
Section 12 (HTML)
CCEL Footnote 1852 (In-Text, Margin)
12. When, therefore, you hear it said, “Sin shall not reign over you;” have not thou confidence of thyself, that sin reign not over thee, but of Him, unto Whom a certain Saint saith in prayer, “Direct my paths after Thy Word, and let no iniquity have dominion over me.”[Psalms 119:133] For lest haply, after that we had heard, “sin shall not reign over you,” we should lift up ourselves, and lay this to our own strength, straightway the Apostle saw this, and added, “For ye are not under the Law, but under Grace.” Therefore, Grace causeth that sin reign not over you. Do not thou, therefore, have confidence of thyself, lest it thence reign much ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 433, footnote 3 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
Of Holy Virginity. (HTML)
Section 42 (HTML)
CCEL Footnote 2173 (In-Text, Margin)
... save by His Gift and help, Who commands. For there is a falsehood in the asking for them, if we could do them without the help of His grace. What is there so generally and chiefly charged, as obedience whereby the Commandments of God are kept? And yet we find this wished for. “Thou,” saith he, “hast charged, that Thy commandments be greatly kept.” Then it follows, “O that my ways were directed to keep Thy righteousnesses: then shall I not be confounded, whilst I look unto all Thy commandments.”[Psalms 119:4-6] That which he had set down above that God had commanded, that he wished might of himself be fulfilled. This is done assuredly, that there be not sin; but, if there hath been sin, the command is that one repent; lest by defense and excuse of sin he ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 495, footnote 4 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
Against Lying. (HTML)
Section 31 (HTML)
CCEL Footnote 2442 (In-Text, Margin)
... It is impossible therefore that a sin should be just, unless when we put the name of sin upon another thing in which one doth not sin, but either doeth or suffereth aught for sin. Namely, both sacrifices for sins are named “sins,” and the punishments of sins are sometimes called sins. These doubtless can be understood to be just sins, when just sacrifices are spoken of, or just punishments. But those things which are done against God’s law cannot be just. It is said unto God, “Thy law is truth:”[Psalms 119:142] and consequently, what is against truth cannot be just. Now who can doubt that every lie is against truth? Therefore there can be no just lie. Again, what man doth not see clearly that every thing which is just is of the truth? And John crieth out, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 192, footnote 5 (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 451 (In-Text, Margin)
27. The man who does not find pleasure in these views of sacred Scripture is turned away to fables, because he cannot bear sound doctrine. The fables have an attraction for childish minds in people of all ages; but we who are of the body of Christ should say with the Psalmist; "O Lord, the wicked have spoken to me pleasing things, but they are not after Thy law."[Psalms 119:83] In every page of these Scriptures, while I pursue my search as a son of Adam in the sweat of my brow, Christ either openly or covertly meets and refreshes me. Where the discovery is laborious my ardor is increased, and the spoil obtained is eagerly devoured, and is hidden in my heart for my nourishment.
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 477, footnote 9 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
On Baptism, Against the Donatists. (HTML)
He examines the last part of the epistle of Cyprian to Jubaianus, together with his epistle to Quintus, the letter of the African synod to the Numidian bishops, and Cyprian’s epistle to Pompeius. (HTML)
Chapter 27 (HTML)
... and enter on the excellent way of charity; and when they "restore a man that is overtaken in a fault in the spirit of meekness, they consider themselves, lest they also be tempted." And when it happens that they also are themselves overtaken, the affection of charity is but a little checked, and not extinguished; and again rising up and being kindled afresh, it is restored to its former course. For they know how to say, "My soul melteth for heaviness: strengthen thou me according unto Thy word."[Psalms 119:28] But when "in anything they be otherwise minded, God shall reveal even this unto them," if they abide in the burning flame of charity, and do not break the bond of peace. But some who are yet carnal, and full of fleshly appetites, are instant in ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 557, footnote 1 (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."[Psalms 119:42] 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," no bodily admixture of evil ever is able to disturb me, if I know how to say, "Be surety for Thy ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 557, footnote 4 (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)
... 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," 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."[Psalms 119:122] I do not, therefore, concern myself about a vain calumniation when I have a substantial promise. But if you complain about matters or places appertaining to the Church, which you used once to hold, and hold no longer, then the Jews also may say that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 636, footnote 9 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
The Correction of the Donatists. (HTML)
Chapter 2 (HTML)
CCEL Footnote 2491 (In-Text, Margin)
... difference of its cause. Accordingly, in the psalm, we must interpret of the true martyrs, who wish to be distinguished from false martyrs, the verse in which it is said, "Judge me, O Lord, and distinguish my cause from an ungodly nation." He does not say, Distinguish my punishment, but "Distinguish my cause." For the punishment of the impious may be the same; but the cause of the martyrs is always different. To whose mouth also the words are suitable, "They persecute me wrongfully; help Thou me;"[Psalms 119:86] in which the Psalmist claimed to have a right to be helped in righteousness, because his adversaries persecuted him wrongfully; for if they had been right in persecuting him, he would have deserved not help, but correction.
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 35, footnote 9 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book I (HTML)
By the Sacrifices of the Old Testament, Men Were Convinced of Sins and Led to the Saviour. (HTML)
CCEL Footnote 395 (In-Text, Margin)
... the names of renewed ones. For these were their names at first: children of the flesh, children of the world, children of wrath, children of the devil, unclean, sinners, impious; but afterwards, children of God,—a new name to the new man, a new song to the singer of what is new, by means of the New Testament. Men must not be ungracious with God’s grace, mean with great things; [but be ever rising] from the less to the greater. The cry of the whole Church is, “I have gone astray like a lost sheep.”[Psalms 119:176] From all the members of Christ the voice is heard: “All we, as sheep, have gone astray; and He hath Himself been delivered up for our sins.” The whole of this passage of prophecy is that famous one in Isaiah which was expounded by Philip to the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 46, footnote 6 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book II (HTML)
The Will of Man Requires the Help of God. (HTML)
CCEL Footnote 466 (In-Text, Margin)
... helps us even to turn to Him; and this, certainly, is something that light does not do for the eyes of the body. When, therefore, He commands us in the words, “Turn ye unto me, and I will turn unto you,” and we say to Him, “Turn us, O God of our salvation,” and again, “Turn us, O God of hosts;” what else do we say than, “Give what Thou commandest?” When He commands us, saying, “Understand now, ye simple among the people,” and we say to Him, “Give me understanding, that I may learn Thy commandments;”[Psalms 119:73] what else do we say than, “Give what Thou commandest?” When He commands us, saying, “Go not after thy lusts,” and we say to Him, “We know that no man can be continent, except God gives it to him;” what else do we say than, “Give what Thou ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 46, footnote 10 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book II (HTML)
The Will of Man Requires the Help of God. (HTML)
CCEL Footnote 470 (In-Text, Margin)
... commandest?” When He commands us, saying, “Understand now, ye simple among the people,” and we say to Him, “Give me understanding, that I may learn Thy commandments;” what else do we say than, “Give what Thou commandest?” When He commands us, saying, “Go not after thy lusts,” and we say to Him, “We know that no man can be continent, except God gives it to him;” what else do we say than, “Give what Thou commandest?” When He commands us, saying, “Do justice,” and we say, “Teach me Thy judgments, O Lord;”[Psalms 119:108] what else do we say than, “Give what Thou commandest?” In like manner, when He says: “Blessed are they which hunger and thirst after righteousness; for they shall be filled,” from whom ought we to seek for the meat and drink of righteousness, but ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 47, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book II (HTML)
Four Questions on the Perfection of Righteousness: (1.) Whether a Man Can Be Without Sin in This Life. (HTML)
CCEL Footnote 476 (In-Text, Margin)
... but also as to its being good, that is, to its conversion to doing the commandments of God. Thus it is that God’s grace not only shows what ought to be done, but also helps to the possibility of doing what it shows. “What indeed have we that we have not received?” Whence also Jeremiah says: “I know, O Lord, that the way of man is not in himself; it is not in man to walk and direct his steps.” Accordingly, when in the Psalms one says to God, “Thou hast commanded me to keep Thy precepts diligently,”[Psalms 119:4] he at once adds not a word of confidence concerning himself but a wish to be able to keep these precepts: “O that my ways,” says he, “were directed to keep Thy statutes! Then should I not be ashamed, when I have respect to all Thy commandments? Now ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 47, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book II (HTML)
Four Questions on the Perfection of Righteousness: (1.) Whether a Man Can Be Without Sin in This Life. (HTML)
CCEL Footnote 477 (In-Text, Margin)
... have not received?” Whence also Jeremiah says: “I know, O Lord, that the way of man is not in himself; it is not in man to walk and direct his steps.” Accordingly, when in the Psalms one says to God, “Thou hast commanded me to keep Thy precepts diligently,” he at once adds not a word of confidence concerning himself but a wish to be able to keep these precepts: “O that my ways,” says he, “were directed to keep Thy statutes! Then should I not be ashamed, when I have respect to all Thy commandments?[Psalms 119:5-6] Now who ever wishes for what he has already so in his own power, that he requires no further help for attaining it? To whom, however, he directs his wish,—not to fortune, or fate, or some one else besides God,—he shows with sufficient clearness in ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 47, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book II (HTML)
Four Questions on the Perfection of Righteousness: (1.) Whether a Man Can Be Without Sin in This Life. (HTML)
CCEL Footnote 478 (In-Text, Margin)
... “O that my ways,” says he, “were directed to keep Thy statutes! Then should I not be ashamed, when I have respect to all Thy commandments? Now who ever wishes for what he has already so in his own power, that he requires no further help for attaining it? To whom, however, he directs his wish,—not to fortune, or fate, or some one else besides God,—he shows with sufficient clearness in the following words, where he says: “Order my steps in Thy word; and let not any iniquity have dominion over me.”[Psalms 119:133] From the thraldom of this execrable dominion they are liberated, to whom the Lord Jesus gave power to become the sons of God. From so horrible a domination were they to be freed, to whom He says, “If the Son shall make you free, then shall ye be ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 55, footnote 8 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book II (HTML)
(3)Why No One in This Life is Without Sin. (HTML)
CCEL Footnote 565 (In-Text, Margin)
... steps,” immediately adds, “Correct me, O Lord, but with judgment, and not in Thine anger;” as much as to say, I know that it is for my correction that I am too little assisted by Thee, for my footsteps to be perfectly directed: but yet do not in this so deal with me as Thou dost in Thine anger, when Thou dost determine to condemn the wicked; but as Thou dost in Thy judgment whereby Thou dost teach Thy children not to be proud. Whence in another passage it is said, “And Thy judgments shall help me.”[Psalms 119:175]
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 106, footnote 7 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
Grace Establishes Free Will. (HTML)
CCEL Footnote 1000 (In-Text, Margin)
... successive links, have severally their proper voices in the sacred Scriptures. The law says: “Thou shall not covet.” Faith says: “Heal my soul, for I have sinned against Thee.” Grace says: “Behold, thou art made whole: sin no more, lest a worse thing come unto thee.” Health says: “O Lord my God, I cried unto Thee, and Thou hast healed me.” Free will says: “I will freely sacrifice unto Thee.” Love of righteousness says: “Transgressors told me pleasant tales, but not according to Thy law, O Lord.”[Psalms 119:85] How is it then that miserable men dare to be proud, either of their free will, before they are freed, or of their own strength, if they have been freed? They do not observe that in the very mention of free will they pronounce the name of liberty. ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 125, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
Refutation of Pelagius. (HTML)
CCEL Footnote 1155 (In-Text, Margin)
... proposed to him—“Are you even yourself without sin?”—does not really belong to the subject in dispute. What, however, he says,—that “it is rather to be imputed to his own negligence that he is not without sin,” is no doubt well spoken; but then he should deem it to be his duty even to pray to God that this faulty negligence get not the dominion over him,—the prayer that a certain man once put up, when he said: “Order my steps according to Thy word, and let not any iniquity have dominion over me,”[Psalms 119:133] —lest, whilst relying on his own diligence as on strength of his own, he should fail to attain to the true righteousness either by this way, or by that other method in which, no doubt, perfect righteousness is to be desired and hoped for.
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 127, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
Sins of Ignorance; To Whom Wisdom is Given by God on Their Requesting It. (HTML)
CCEL Footnote 1174 (In-Text, Margin)
He further treats of sins of ignorance, and says that “a man ought to be very careful to avoid ignorance; and that ignorance is blameworthy for this reason, because it is through his own neglect that a man is ignorant of that which he certainly must have known if he had only applied diligence;” whereas he prefers disputing all things rather than to pray, and say: “Give me understanding, that I may learn Thy commandments.”[Psalms 119:73] It is, indeed, one thing to have taken no pains to know what sins of negligence were apparently expiated even through divers sacrifices of the law; it is another thing to wish to understand, to be unable, and then to act contrary to the law, through not understanding what it would have ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 147, footnote 6 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
He Meets Pelagius with Another Passage from Hilary. (HTML)
CCEL Footnote 1317 (In-Text, Margin)
Now even Job himself is not silent respecting his own sins; and your friend, of course, is justly of opinion that humility must not by any means “be put on the side of falsehood.” Whatever confession, therefore, Job makes, inasmuch as he is a true worshipper of God, he undoubtedly makes it in truth. Hilary, likewise, while expounding that passage of the psalm in which it is written, “Thou hast despised all those who turn aside from Thy commandments,”[Psalms 119:21] says: “If God were to despise sinners, He would despise indeed all men, because no man is without sin; but it is those who turn away from Him, whom they call apostates, that He despises.” You observe his statement: it is not to the effect that no man was ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 166, footnote 7 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Concerning Man’s Perfection in Righteousness. (HTML)
Who May Be Said to Walk Without Spot; Damnable and Venial Sins. (HTML)
CCEL Footnote 1443 (In-Text, Margin)
... to the former lusts in your ignorance: but as He who hath called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy; for I am holy.’ Whence blessed David likewise says: ‘O Lord, who shall sojourn in Thy tabernacle, or who shall rest on Thy holy mountain? He that walketh without blame, and worketh righteousness.’ And in another passage: ‘I shall be blameless with Him.’ And yet again: ‘Blessed are the blameless in the way, who walk in the law of the Lord.’[Psalms 119:1] To the same effect it is written in Solomon: ‘The Lord loveth holy hearts, and all they that are blameless are acceptable unto Him.’” Now some of these passages exhort men who are running their course that they run perfectly; others refer to the end ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 166, footnote 14 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Concerning Man’s Perfection in Righteousness. (HTML)
To Whom God’s Commandments are Grievous; And to Whom, Not. Why Scripture Says that God’s Commandments are Not Grievous; A Commandment is a Proof of the Freedom Of Man’s Will; Prayer is a Proof of Grace. (HTML)
CCEL Footnote 1450 (In-Text, Margin)
... “by the Holy Ghost which is given unto us.” And for no other reason does Holy Scripture insist on the truth that God’s commandments are not grievous, than this, that the soul which finds them grievous may understand that it has not yet received those resources which make the Lord’s commandments to be such as they are commended to us as being, even gentle and pleasant; and that it may pray with groaning of the will to obtain the gift of facility. For the man who says, “Let my heart be blameless;”[Psalms 119:80] and, “Order Thou my steps according to Thy word: and let not any iniquity have dominion over me;” and, “Thy will be done in earth, as it is in heaven;” and, “Lead us not into temptation;” and other prayers of a like purport, which it would be too ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 166, footnote 15 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Concerning Man’s Perfection in Righteousness. (HTML)
To Whom God’s Commandments are Grievous; And to Whom, Not. Why Scripture Says that God’s Commandments are Not Grievous; A Commandment is a Proof of the Freedom Of Man’s Will; Prayer is a Proof of Grace. (HTML)
CCEL Footnote 1451 (In-Text, Margin)
... the truth that God’s commandments are not grievous, than this, that the soul which finds them grievous may understand that it has not yet received those resources which make the Lord’s commandments to be such as they are commended to us as being, even gentle and pleasant; and that it may pray with groaning of the will to obtain the gift of facility. For the man who says, “Let my heart be blameless;” and, “Order Thou my steps according to Thy word: and let not any iniquity have dominion over me;”[Psalms 119:133] and, “Thy will be done in earth, as it is in heaven;” and, “Lead us not into temptation;” and other prayers of a like purport, which it would be too long to particularize, does in effect offer up a prayer for ability to keep God’s commandments. ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 197, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Work on the Proceedings of Pelagius. (HTML)
Remarks on the Tenth Item. (HTML)
CCEL Footnote 1695 (In-Text, Margin)
... is not given for single actions, but lies in the gift of free will, or in the law and doctrine, it follows, of course, that God’s grace or assistance is given us for single actions,—free will, or the law and the doctrine, being left out of consideration; and thus through all the single actions of our life, when we act rightly, we are ruled and directed by God; nor is our prayer a useless one, wherein we say: “Order my steps according to Thy word, and let not any iniquity have dominion over me.”[Psalms 119:133]
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 222, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Grace of Christ, and on Original Sin. (HTML)
On the Grace of Christ. (HTML)
The Righteousness Which is of God, and the Righteousness Which is of the Law. (HTML)
CCEL Footnote 1818 (In-Text, Margin)
... which is “of the law” is not “of God,” but the righteousness which is consummated by grace is “of God.” The one is designated “the righteousness of the law,” because it is done through fear of the curse of the law; while the other is called “the righteousness of God,” because it is bestowed through the beneficence of His grace, so that it is not a terrible but a pleasant commandment, according to the prayer in the psalm: “Good art Thou, O Lord, therefore in Thy goodness teach me Thy righteousness;”[Psalms 119:68] that is, that I may not be compelled like a slave to live under the law with fear of punishment; but rather in the freedom of love may be delighted to live with law as my companion. When the freeman keeps a commandment, he does it readily. And ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 222, footnote 8 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Grace of Christ, and on Original Sin. (HTML)
On the Grace of Christ. (HTML)
We Need Divine Aid in the Use of Our Powers. Illustration from Sight. (HTML)
CCEL Footnote 1823 (In-Text, Margin)
... they do not really accomplish his own promise of making his meaning clearer to us; not, indeed, that we are bound to admit their sense, but that we may discover more plainly and openly what is his drift and purpose in using them? “That we are able,” says he, “to see with our eyes is not of us; but it is of us that we make a good or a bad use of our sight.” Well, there is an answer for him in the psalm, in which the psalmist says to God, “Turn Thou away mine eyes, that they behold not iniquity.”[Psalms 119:37] Now although this was said of the eyes of the mind, it still follows from it, that in respect of our bodily eyes there is either a good use or a bad use that may be made of them: not in the literal sense merely of a good sight when the eyes are ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 431, footnote 11 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book IV (HTML)
The Testimonies of Ambrose Concerning God’s Grace. (HTML)
CCEL Footnote 2893 (In-Text, Margin)
... our discourse is easy. But what is worse, the enticement of earthly lusts frequently creeps in, and the flowing forth of vanities takes hold of the mind, so that the very thing that you desire to avoid you think upon, and turn over in your mind; and this it is difficult for a man to beware of, but to get rid of it is impossible. Finally, that that is rather a matter to be wished than to be accomplished the prophet testifies when he says, ‘Incline my heart unto thy testimonies, and not to avarice.’[Psalms 119:36] For our heart and our thoughts are not in our power, seeing that they are suddenly forced forth and confuse the mind and the soul and draw them in other directions from those which you have proposed for them;—they recall to things of time, they ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 438, footnote 8 (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 2934 (In-Text, Margin)
... enjoined to us in the words of Scripture, “Understand now, ye simple among the people; and ye fools, at length be wise.” The very precept and injunction which calls on us to be intelligent and wise, requires also our obedience; and we could exercise no obedience without free will. But if it were in our power to obey this precept to be understanding and wise by free will, without the help of God’s grace, it would be unnecessary to say to God, “Give me understanding, that I may learn Thy commandments;”[Psalms 119:73] nor would it have been written in the gospel, “Then opened He their understanding, that they might understand the Scriptures;” nor should the Apostle James address us in such words as, “If any of you lack wisdom, let him ask of God, who giveth to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 518, footnote 10 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
Book I (HTML)
Old Testament Testimonies. (HTML)
CCEL Footnote 3550 (In-Text, Margin)
... they not think that these instances are appropriate to this subject, because to reign in this world temporally is not the same thing as to reign eternally with God? And so do they suppose that God inclines the wills of those whom He pleases to the attainment of earthly kingdoms, but does not incline them to the attainment of a heavenly kingdom? But I think that it was in reference to the kingdom of heaven, and not to an earthly kingdom, that it was said, “Incline my heart unto Thy testimonies;”[Psalms 119:36] or, “The steps of a man are ordered by the Lord, and He will will His way;” or, “The will is prepared by the Lord;” or, “Let our Lord be with us as with our fathers; let Him not forsake us, nor turn Himself away from us; let Him incline our hearts ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 532, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
A Treatise on the Gift of Perseverance. (HTML)
Ambrose on God’s Control Over Men’s Thoughts. (HTML)
CCEL Footnote 3599 (In-Text, Margin)
... and solicitous as the discourse is easy; but what is worse, the enticement of earthly lusts constantly creeps in, and the pouring out of vanities takes possession of the mind; so that what you desire to avoid, this you think of and consider in your mind. And this is difficult for a man to beware of, but impossible to get rid of. Finally, the prophet bears witness that it is a matter of wish rather than of accomplishment, when he says, ‘Incline my heart to Thy testimonies, and not to covetousness.’[Psalms 119:36] For our heart and our thoughts are not in our own power, and these, poured forth unexpectedly, confuse our mind and soul, and draw them in a different direction from that which you have proposed to yourself; they recall you to worldly things, they ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 48, footnote 3 (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 XII (HTML)
CCEL Footnote 358 (In-Text, Margin)
... frequently it makes the heart double, so that in regard to those things in which we seem to act rightly with our fellowmen, we do not act with that heart wherewith the Lord enjoins us; i.e., it is not because we love them, but because we wish to obtain some advantage from them for the necessity of the present life. But we ought to do them good for their eternal salvation, not for our own temporal advantage. May God, therefore, incline our heart to His testimonies, and not to covetousness.[Psalms 119:36] For “the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned.” But he who looks after his brother from a regard to his own necessities in this life, does not certainly do so from love, because he ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 353, 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, Matt. xviii. 7, where we are admonished to beware of the offences of the world. (HTML)
CCEL Footnote 2696 (In-Text, Margin)
... Scripture, “saving that Thou art mindful of him?” “Woe unto the world because of offences,” saith the Lord; the Truth says so; He alarmeth and warneth us, He would not have us to be off our guard; for surely He would not make us desperate. Against this “woe,” against this evil, that is, which is to be feared, and dreaded, and guarded against, Scripture counsels, and exhorts, and instructs us in that place, where it is said, “Great praise have they who love Thy law, and nothing is an offence to them.”[Psalms 119:165] He hath shown us an enemy to be guarded against, but He hath not omitted to show us also a wall of defence. Thou wast thinking, as thou heardest, “Woe unto the world because of offences,” whither thou mightest go beyond the world, that thou mightest ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 406, footnote 4 (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, Mark viii. 5, etc., where the miracle of the seven loaves is related. (HTML)
CCEL Footnote 3137 (In-Text, Margin)
2. The “seven loaves” signify the seven-fold operation of the Holy Spirit; the “four thousand men,” the Church established on the four Gospels; “the seven baskets of fragments,” the perfection of the Church. For by this number very constantly is perfection figured. For whence is that which is said, “seven times in a day will I praise thee”?[Psalms 119:164] Does a man sin who does not praise the Lord so often? What then is “seven times will I praise,” but “I will never cease from praise”? For he who says “seven times,” signifies all time. Whence in this world there are continual revolutions of seven days. What then is “seven times in a day will I praise Thee,” but what is said in ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 431, 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, Luke xi. 5, ‘Which of you shall have a friend, and shall go unto him at midnight,’ etc. (HTML)
CCEL Footnote 3345 (In-Text, Margin)
5. But necessary it is that thou have charity, that thou have faith, that thou have hope; that that which is given may be sweet unto thee. And these same, faith, hope, charity, are three. And these too are gifts of God. For faith we have received from Him; “As God,” saith he, “hath distributed to every one the measure of faith.” And hope we have received from Him, to whom it is said, “Wherein Thou hast caused me to hope.”[Psalms 119:49] And charity we have received from Him, of whom it is said, “The charity of God is shed abroad in our hearts by the Holy Ghost, which hath been given to us.” Now these three are likewise in some measure different; but all gifts of God. For “there abide these three, faith, hope, charity; ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 452, footnote 12 (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, Luke xvii. 3, ‘If thy brother sin, rebuke him,’ etc., touching the remission of sins. (HTML)
CCEL Footnote 3521 (In-Text, Margin)
... in the Gospel. “If,” He saith, “thy brother shall sin against thee, rebuke him, and if he shall repent, forgive him; and if he shall sin against time seven times in a day, and shall come and say, I repent, forgive him.” He would not have “seven times in a day” otherwise understood than “as often as may be,” lest haply he sin eight times, and thou be unwilling to forgive. What then is “seven times”? Always, as often as he shall sin and repent. For this, “Seven times in a day will I praise thee,”[Psalms 119:164] is the same as in another Psalm, “His praise shall always be in my mouth.” And there is the strongest reason why seven times should be put for that which is always: for the whole course of time revolves in a circle of seven coming and returning ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 227, 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 VIII. 28–32. (HTML)
CCEL Footnote 726 (In-Text, Margin)
... understanding? Doubtless some one has also said something to your heart, that not only the noise of words might strike your ear, but something also of the truth might descend into your heart. Some one has spoken also to your heart, but you do not see him. If, brethren, you have understood, your heart also has been spoken to. Intelligence is the gift of God. And who, if you have understood, has spoken so in your heart, but He to whom the Psalm says, “Give me understanding, that I may learn Thy commandments?”[Psalms 119:73] For example, the bishop has spoken. What has he said, some one asks. You repeat what he has spoken, and add, He has said the truth. Then another, who has not understood, says, What has he said, or what is it you are praising? Both have heard me; I ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 364, 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 XVI. 1–4. (HTML)
CCEL Footnote 1513 (In-Text, Margin)
... to do what he knew: he had got instruction to stand, but not the strength to keep him from falling. But after this was supplied by the Holy Spirit, he preached Christ even to the death, whom, in his fear of death, he had previously denied. And so the Lord in this succeeding chapter, on which we have now to address you, saith, “These things have I spoken unto you, that ye should not be offended.” As it is sung in the psalm, “Great peace have they who love Thy law, and nothing shall offend them.”[Psalms 119:165] Properly enough, therefore, with the promise of the Holy Spirit, by whose operation in their hearts they should be made His witnesses, He added, “These things have I spoken unto you, that ye should not be offended.” For when the love of God is shed ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 468, footnote 6 (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 2058 (In-Text, Margin)
... and dost thou desert so many good men? What sort of brotherly love is that which hath appeared in these persons? While they accuse the Africans, they have deserted the whole world! What, were there no saints in the whole world? Or was it possible they should be condemned by you unheard? But oh! if ye loved your brethren, there would be none occasion of stumbling in you. Hear thou the Psalm, what it saith: “Great peace have they that love Thy law, and there is to them none occasion of stumbling.”[Psalms 119:165] Great peace it saith there is for them that love the law of God, and that is why there is to them none occasion of stumbling. Those then who take scandal, or, occasion of stumbling, destroy peace. And of whom saith he that they take not and make not ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 522, footnote 2 (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 V. 1–3. (HTML)
CCEL Footnote 2500 (In-Text, Margin)
... perchance not attain unto it: who ever loved me, and did not attain? God saith to thee, thou wouldest make thee a patron, or a powerful friend: thou seekest a way to his favor by means of another inferior. Love me, saith God to thee: favor with me is not had by making interest with some other: thy love itself makes me present to thee. What sweeter than this love, brethren? It is not without reason that ye heard just now in the Psalm, “The unrighteous told me of delights, but not as is Thy law, O Lord.”[Psalms 119:85] What is the Law of God? The commandment of God. What is the commandment of God? That “new commandment,” which is called new because it maketh new: “A new commandment give I unto you, that ye love one another.” Hear because this is the law of God. ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 522, 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 V. 1–3. (HTML)
CCEL Footnote 2503 (In-Text, Margin)
5. Ye have heard in the Psalm, “I have seen the end of all perfection.”[Psalms 119:96] He hath said, I have seen the end of all perfection: what had he seen? Think we, had he ascended to the peak of some very high and pointed mountain, and looked out thence and seen the compass of the earth, and the circles of the round world, and therefore said, “I have seen the end of all perfection”? If this be a thing to be praised, let us ask of the Lord eyes of the flesh so sharp-sighted, that we shall but require some exceeding high mountain on earth, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 523, footnote 7 (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 V. 1–3. (HTML)
CCEL Footnote 2514 (In-Text, Margin)
... Where then is the end? “Beloved, we are sons of God, and it hath not yet appeared what we shall be;” here is this said, in this epistle. As yet then, we are on the way; as yet, wherever we come, we must pass on, until we attain unto some end. “We know that when He shall appear, we shall be like Him, for we shall see Him as He is. That is the end; there perpetual praising, there Alleluia always without fail. This, then is the end he has spoken of in the Psalm: “I have seen the end of all perfection:”[Psalms 119:96] and as though it were said to him, What is the end thou hast seen? “Thy commandment, exceeding broad.” This is the end: the breadth of the commandment. The breadth of the commandment is charity, because where charity is, there are no straits. In ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 523, footnote 10 (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 V. 1–3. (HTML)
CCEL Footnote 2517 (In-Text, Margin)
... “Enlighten mine eyes, lest at any time I sleep in death.” They that shut their eyes against charity, fall asleep in the lusts of carnal delights. Be wakeful, therefore. For then are the delights, to eat, to drink, to wanton in luxury, to play, to hunt; these vain pomps all evils follow. Are we ignorant that they are delights? who can deny that they delight? But more beloved is the law of God. Cry against such persuaders: “The unrighteous have told me of delights: but not so as is thy law, O Lord.”[Psalms 119:85] This delight remaineth. Not only remaineth as the goal to which thou mayest come, but also calleth thee back when thou fleest.
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 30, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm VIII (HTML)
CCEL Footnote 303 (In-Text, Margin)
... but the new is born of the old, since spiritual regeneration is begun by a change of an earthy, and worldly life; and therefore the latter is called son of man. “Man” then in this place is earthy, but “son of man” heavenly; and the former is far removed from God, but the latter present with God; and therefore is He mindful of the former, as in far distance from Him; but the latter He visiteth, with whom being present He enlighteneth him with His countenance. For “salvation is far from sinners;”[Psalms 119:155] and, “The light of Thy countenance hath been stamped upon us, O Lord.” So in another Psalm he saith, that men in conjunction with beasts are made whole together with these beasts, not by any present inward illumination, but by the multiplication of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 58, footnote 8 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXII (HTML)
CCEL Footnote 600 (In-Text, Margin)
2. “O God, my God, look upon me, why hast Thou forsaken me far from my salvation?” (ver. 1). Far removed from my salvation: for “salvation is far from sinners.”[Psalms 119:155] “The words of my sins.” For these are not the words of righteousness, but of my sins. For it is the old man nailed to the Cross that speaks, ignorant even of the reason why God hath forsaken him: or else it may be thus, The words of my sins are far from my salvation.
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 81, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXV (HTML)
CCEL Footnote 758 (In-Text, Margin)
10. “All my bones shall say, Lord, who is like unto Thee” (ver. 10). Who can speak anything worthily of these words? I think them only to be pronounced, not to be expounded. Why seekest thou this or that? What is like unto thy Lord? Him hast thou before thee. “The unrighteous have declared unto me delights, but not after Thy law, O Lord!”[Psalms 119:85] Persecutors have been who have said, Worship Saturn, worship Mercury. I worship not idols (saith he): “Lord, who is like unto Thee? They have eyes, and see not; ears have they, but they hear not.” “Lord, who is like unto Thee,” who hast made the eye to see, the ear to hear? But I (saith he) worship not idols, for them a workman ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 117, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXIX (HTML)
CCEL Footnote 1073 (In-Text, Margin)
... that there was no cause for his fainting, so that he wishes to be “renewed,” to be “created anew”? It is “for iniquity,” saith he, “that Thou hast chastened man.” All this, my having fainted, my being weak, my “crying out of the deep,” all of this is because of “iniquity;” and in this Thou hast not condemned, but hast “chastened” me. “Thou hast chastened man for sin.” Hear this more plainly from another Psalm: “It is good for me that Thou hast afflicted me, that I might learn Thy righteousness.”[Psalms 119:71] I have been “afflicted,” and at the same time “it is good for me;” it is at once a punishment, and an act of favour. What hath He in store for us after punishment is over, who inflicts punishment itself by way of favour? For He it is of whom it was ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 117, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXIX (HTML)
CCEL Footnote 1074 (In-Text, Margin)
... plainly from another Psalm: “It is good for me that Thou hast afflicted me, that I might learn Thy righteousness.” I have been “afflicted,” and at the same time “it is good for me;” it is at once a punishment, and an act of favour. What hath He in store for us after punishment is over, who inflicts punishment itself by way of favour? For He it is of whom it was said, “I was brought low, and He made me whole:” and, “It is good for me that Thou hast afflicted me, that I might learn Thy righteousness.”[Psalms 119:71] “Thou chastenest man for iniquity.” And that which is written, “Thou formest my grief in teaching me,” could only be said unto God by one who was “leaping beyond” his fellows; “Thou formest my grief in teaching me;” Thou makest, that is to say, a ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 138, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XLIII (HTML)
CCEL Footnote 1283 (In-Text, Margin)
... I mourning?” Thou hast heard, it was “for iniquity.” “Iniquity” is the cause of thy mourning; let “Righteousness” be the cause of thy rejoicing! Thou wouldest sin; and yet thou wouldest fain not suffer; so that it was too little for thee to be thyself unrighteous, without also wishing Him to be unrighteous, in that thou wouldest fain not be punished by Him. Consider a speech of a better kind in another Psalm. “It is good for me that Thou hast humbled me, that I might learn Thy righteousnesses.”[Psalms 119:71] By being lifted up, I had learned my own iniquities; let me by being “humbled,” learn “Thy righteousnesses.” “Why go I mourning, while the enemy harasses me?” Thou complainest of the enemy. It is true he does harass thee; but it was thou didst “give ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 202, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LII (HTML)
CCEL Footnote 1922 (In-Text, Margin)
13. “And I will look for Thy name, for it is pleasant.” Bitter is the world, but Thy name is pleasant. Even if certain sweet things are in the world, yet with bitterness they are digested. Thy name is preferred, not only for greatness but also for pleasantness. “For unjust men have told to me their delights, but it is not as Thy law, O Lord.”[Psalms 119:85] For if there were nothing sweet to the Martyrs, they would not have suffered with equanimity so great bitterness of tribulations. Their bitterness by any one was experienced, their sweetness easily could no one taste. The name of God therefore is pleasant to men loving God above all pleasantnesses. “I will look for Thy name, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 361, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXVII (HTML)
CCEL Footnote 3496 (In-Text, Margin)
5. …“My soul hath refused to be comforted” (ver. 2). So great weariness did here possess me, that my soul did close the door against all comfort. Whence such weariness to him? It may be that his vineyard hath been hailed on, or his olive hath yielded no fruit, or the vintage hath been interrupted by rain. Whence the weariness to him? Hear this out of another Psalm. For therein is the voice of the same: “weariness hath bowed me down, because of sinners forsaking Thy law.”[Psalms 119:53] He saith then that he was overcome with so great weariness because of this sort of evil thing; so as that his soul refused to be comforted. Weariness had well nigh swallowed him up, and sorrow had ingulfed him altogether beyond remedy, he refuseth to be ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 371, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXVIII (HTML)
CCEL Footnote 3584 (In-Text, Margin)
... able by His grace to restrain the flowing and ebbing tides of carnal desires, when we renounce this world, so that all sins having been thoroughly washed away, as if they were enemies, the people of the faithful may be made to pass through by means of the Sacrament of Baptism. He that “led them home in the cloud of the day, and in the whole of the night in the illumination of fire” (ver. 14), is able also spiritually to direct goings if faith crieth to Him, “Direct Thou my goings after Thy word.”[Psalms 119:133] Of Whom in another place is said, “For Himself shall make thy courses right, and shall prolong thy goings in peace” through Jesus Christ our Lord, whose Sacrament in this world, as it were in the day, is manifest in the flesh, as if in a cloud; but ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 446, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XC (HTML)
CCEL Footnote 4289 (In-Text, Margin)
... readers of the Scriptures might gain an intimation that the Mosaic laws, in which God appears to promise only, or nearly only, earthly rewards for good works, without doubt contains under a veil some such hopes as this Psalm displays. But when any one has passed over to Christ, the veil will be taken away: and his eyes will be unveiled, that he may consider the wonderful things in the law of God, by the gift of Him, to whom we pray, “Open Thou mine eyes, and I shall see the wondrous things of Thy law.[Psalms 119:18]
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 565, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXIX (HTML)
He. (HTML)
CCEL Footnote 5165 (In-Text, Margin)
... its fulness abideth for our enjoyment, not for our examination. Thus also is this spoken, “Seek His face evermore.” Where, evermore, save here? For we shall not there also seek the face of God, when “we shall see face to face.” Or if that which is loved without a change of affection is rightly said to be sought after, and our only object is, that it be not lost, we shall indeed evermore seek the law of God, that is, the truth of God: for in this very Psalm it is said, “And Thy law is the truth.”[Psalms 119:142] It is now sought, that it may be held fast; it will then be held fast that it may not be lost.…
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 574, footnote 8 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXIX (HTML)
Caph. (HTML)
CCEL Footnote 5254 (In-Text, Margin)
86. Lastly, he addeth, “All Thy commandments are truth: they have persecuted me unjustly; O be Thou my help” (ver. 86). And the whole sense dependeth upon the foregoing: “How many are the days of Thy servant: when wilt Thou be avenged of them that persecute me?”[Psalms 119:84] For that they may persecute me, they have related to me these pleasant tales; but I have preferred Thy law to them, which on that account hath pleased me more, because all Thy commandments are true; not as in their discourses, where vanity aboundeth. And for this reason “they have persecuted me falsely,” because in me they have persecuted nothing save the truth. ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 575, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXIX (HTML)
Lamed. (HTML)
CCEL Footnote 5255 (In-Text, Margin)
89. The man who speaketh in this Psalm, as if he were tired of human mutability, whence this life is full of temptations, among his tribulations, on account of which he had above said, “The wicked have persecuted me;”[Psalms 119:86] and, “They have almost made an end of me upon earth” (ver. 89); burning with longings for the heavenly Jerusalem; looked up to the realms above, and said, “O Lord, Thy word endureth for ever in heaven;” that is, among Thy Angels who serve everlastingly in Thine armies, without desertion.
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 575, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXIX (HTML)
Lamed. (HTML)
CCEL Footnote 5256 (In-Text, Margin)
89. The man who speaketh in this Psalm, as if he were tired of human mutability, whence this life is full of temptations, among his tribulations, on account of which he had above said, “The wicked have persecuted me;” and, “They have almost made an end of me upon earth”[Psalms 119:87] (ver. 89); burning with longings for the heavenly Jerusalem; looked up to the realms above, and said, “O Lord, Thy word endureth for ever in heaven;” that is, among Thy Angels who serve everlastingly in Thine armies, without desertion.
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 576, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXIX (HTML)
Mem. (HTML)
CCEL Footnote 5266 (In-Text, Margin)
97. We have frequently admonished you, that love was to be understood by that praiseworthy breadth, by means of which, while we do the commandments of God, we feel no straitness. On this account also after saying above in this great Psalm, “Thy commandment is exceeding broad:”[Psalms 119:96] in the following verse he showeth wherefore it is broad: “what love have I unto Thy law, O Lord!” (ver. 97). Love is therefore the breadth of the commandment. For how can it be that what God commandeth to be loved, be loved, and yet the commandment itself be not loved? For this itself is the law; “in all the day,” he saith, “is my study in it.” Behold how I ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 578, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXIX (HTML)
Nun. (HTML)
CCEL Footnote 5291 (In-Text, Margin)
... commanded; but he saith, “I was humbled above-measure;” that is, suffered a very heavy persecution, because he swore and was steadfastly purposed to keep the righteous judgments of God. And, lest in such trouble faith herself might faint he addeth, “Quicken me, O Lord, according to Thy word:” that is, according to Thy promise. For the word of the promises of God is a lantern to the feet, and a light to the paths. Thus also above, in the humiliation of persecution, he prayed that God would quicken him.[Psalms 119:87-88] …
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 579, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXIX (HTML)
Nun. (HTML)
CCEL Footnote 5297 (In-Text, Margin)
111. He then addeth: “I have applied my heart to fulfil Thy righteousness for ever, for my reward” (ver. 112). He who saith, “I have applied my heart,” had before said, “Incline my heart unto Thy testimonies:”[Psalms 119:36] so that we may understand that it is at once a divine gift, and an act of free will. But are we to fulfil the righteousnesses of God for ever? Those works which we perform in regard to the need of our neighbours, cannot be everlasting, any more than their need; but if we do not do them from love, there is no righteousness; if we do them from love, that love is everlasting, and an everlasting ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 583, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXIX (HTML)
Tadze. (HTML)
CCEL Footnote 5333 (In-Text, Margin)
... yet do I not forget Thy righteousnesses:” not as my enemies, who “have forgotten Thy words” (ver. 141). The younger seems to grieve for those older than himself who had forgotten the righteousnesses of God, while he himself had not forgotten. For what meaneth, “I am young, yet do I not forget”? save this, Those older than me have forgotten. For the Greek word is νεώτερος, the same as that used in the words above, “Wherewithal shall a young man cleanse his way?”[Psalms 119:9] This is a comparative, and is therefore well understood in its relation to some one older. Let us therefore here recognize the two nations, who were striving even in Rebecca’s womb; when it was said to her, not from works, but of Him that calleth, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 584, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXIX (HTML)
Tadze. (HTML)
CCEL Footnote 5338 (In-Text, Margin)
142. “Thy testimonies are righteousness unto everlasting: O grant me understanding, and I shall live” (ver. 144). This younger one prayeth for understanding; which if he had not, he would not be “wiser than the aged;”[Psalms 119:100] but he prayeth for it in trouble and hardships, that he may thereby understand how contemptible is all that his persecuting enemies can take from him, by whom he saith he hath been despised. Therefore he hath said, “and I shall live:” because if trouble and heaviness reached such a pitch, that his life should be terminated by the hands of his persecuting enemies, he will live for ever, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 672, footnote 10 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXLVII (HTML)
CCEL Footnote 5958 (In-Text, Margin)
28. “Announcing His Word unto Jacob, His Righteousnesses and Judgments unto Israel” (ver. 19). What “Righteousnesses,” what “Judgments”? Because whatever mankind had suffered here before, when it was “snow” and “mist” and “crystal,” it suffered for the deserts of its pride and uplifting against God. Let us go back to the origin of our fall, and see that most truly is it sung in the Psalm, “Before I was troubled I went wrong.”[Psalms 119:67] But he who says, “Before I was troubled I went wrong,” saith also, “It is good for me that Thou hast humbled me, that I may learn Thy Righteousnesses.” These righteousnesses Jacob learnt from God, who made him to wrestle with an Angel; under the guise of which Angel, God Himself ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 672, footnote 11 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXLVII (HTML)
CCEL Footnote 5959 (In-Text, Margin)
... Israel” (ver. 19). What “Righteousnesses,” what “Judgments”? Because whatever mankind had suffered here before, when it was “snow” and “mist” and “crystal,” it suffered for the deserts of its pride and uplifting against God. Let us go back to the origin of our fall, and see that most truly is it sung in the Psalm, “Before I was troubled I went wrong.” But he who says, “Before I was troubled I went wrong,” saith also, “It is good for me that Thou hast humbled me, that I may learn Thy Righteousnesses.”[Psalms 119:71] These righteousnesses Jacob learnt from God, who made him to wrestle with an Angel; under the guise of which Angel, God Himself wrestled with him. He held Him, he exerted violence to hold Him, he prevailed to hold Him: He caused Himself to be held, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 337, 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 I (HTML)
CCEL Footnote 1023 (In-Text, Margin)
15. That tribulation then is profitable to the saints, that they may exercise moderation and lowliness, and that they may not be puffed up by their miracles and good works, and that God permits it for this end; we may hear David the prophet, and Paul saying the same. The former says, “It is good for me, Lord, that I have been in trouble, that I might learn thy statutes:”[Psalms 119:71] and the latter having said, “I was caught up into the third heaven, and” transported to Paradise, goes on to say, “And lest I should be exalted above measure through the abundance of the revelations, there was given me a thorn in the flesh, the messenger of Satan to buffet me.” What can be clearer than this? ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 462, 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 XVIII (HTML)
CCEL Footnote 1749 (In-Text, Margin)
... have? On this account we should call no man happy, save him only who lives according to God. These only the Scripture terms blessed. For “blessed,” it is said, “is the man who hath not walked in the counsel of the ungodly. Blessed is he whom Thou chastenest, and teachest him out of Thy law. Blessed are the undefiled in the way. Blessed are all they who trust in Him. Blessed is the people whose God is the Lord. Blessed is he whom his soul condemneth not. Blessed is the man that feareth the Lord.”[Psalms 119:1] And again, Christ speaks thus: “Blessed are they that mourn; blessed are the humble; blessed are the meek; blessed are the peacemakers; blessed are they who are persecuted for righteousness’ sake.” Seest thou how the divine laws everywhere pronounce ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 130, footnote 6 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
The Ecclesiastical History of Theodoret. (HTML)
Book IV (HTML)
Of Isaac the monk of Constantinople and Bretanio the Scythian Bishop. (HTML)
Bretanio, a man distinguished by various virtues, and entrusted with the episcopal government of all the cities of Scythia, fired his soul with enthusiasm, and protested against the corruption of doctrines, and the emperor’s lawless attacks upon the saints, crying in the words of the godly David, “I spoke of thy testimonies also before Kings and was not ashamed.”[Psalms 119:46]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 144, footnote 2 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
The Ecclesiastical History of Theodoret. (HTML)
Book V (HTML)
Of the massacre of Thessalonica; the boldness of Bishop Ambrosius, and the piety of the Emperor. (HTML)
Now the very faithful emperor came boldly within the holy temple but did not pray to his Lord standing, or even on his knees, but lying prone upon the ground he uttered David’s cry “My soul cleaveth unto the dust, quicken thou me according to thy word.”[Psalms 119:25]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 196, footnote 9 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)
The Unconfounded. (HTML)
CCEL Footnote 1271 (In-Text, Margin)
Eran. —But he shall be told again how the divine Scripture, when speaking of God, mentions even parts of the body as “Incline thine ear and hear” and “Open thine eyes and see” and “The mouth of the Lord hath spoken it” and “Thy hands have made me and fashioned me”[Psalms 119:73] and countless other passages.
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 449, footnote 4 (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 I (HTML)
Jerome, under the name of “another,” gives his own views. (HTML)
... pilgrimage, and that this is shewn by the prayer uttered by a holy man of old who, having his habitation fixed here, yet longed to return to his original abode: “Woe is me that my sojourning is prolonged, that I have my habitation among the inhabitants of Kedar,” “my soul has long been a pilgrim,” and again “O wretched man that I am, who will deliver me from the body of this death?” and in another place “It is better to return and be with Christ,” and elsewhere, “Before I was brought low, I sinned;”[Psalms 119:67] and other words of a like character.”
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 455, footnote 12 (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 I (HTML)
Origin of men, angels, and heavenly bodies. (HTML)
“And observe carefully that he does not say, ‘We are his forming and fashioning, but ‘We are his making.’ For ‘fashioning’ implies the fact of man’s origin from the slime of the earth: but ‘making’ from his origin according to the image and similitude of God. And this distinction is confirmed by the words of the 118th Psalm[Psalms 119:73] “Thy hands have made me and fashioned me.” ‘Making’ has the first place, ‘fashioning’ comes after.’
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 471, footnote 1 (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 attacks one Christian writer after another. (HTML)
25. You observe how he treats Ambrose. First, he calls him a crow and says that he is black all over; then he calls him a jackdaw who decks himself in other birds’ showy feathers; and then he rends him with his foul abuse, and declares that there is nothing manly in a man whom God has singled out to be the glory of the churches of Christ, who has[Psalms 119:46] spoken of the testimonies of the Lord even in the sight of persecuting kings and has not been alarmed. The saintly Ambrose wrote his book on the Holy Spirit not in words only but with his own blood; for he offered his life-blood to his persecutors, and shed it within himself, although God preserved his life for future ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 494, footnote 5 (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 I (HTML)
As to the passage “He hath chosen us before the foundation of the world.” (HTML)
... valley of tears, this scene of our affliction and our pilgrimage; and that it is to this that we may apply the Psalmist’s prayer, he being in this low condition and longing to return to his former dwelling place: “Woe is me that my sojourn is prolonged; I have inhabited the habitations of Kedar, my soul hath had a long pilgrimage.” And also the words of the Apostle: “O wretched man that I am, who shall deliver me from the body of this death?” and “It is better to return and to be with Christ;” and[Psalms 119:67] “Before I was brought low, I sinned.” He adds much more of the same kind.”
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 28, footnote 9 (Image)
Athanasius: Select Writings and Letters
Against the Heathen. (Contra Gentes.) (HTML)
Contra Gentes. (Against the Heathen.) (HTML)
Part III (HTML)
Doctrine of Scripture on the subject of Part 3. (HTML)
... it anticipates their understanding when it says: “Hear, O Israel, the Lord thy God is one God;” and again, “Thou shalt love the Lord thy God with all thy heart and with all thy strength;” and again, “Thou shalt worship the Lord thy God, and Him only shalt thou serve, and shalt cleave to Him.” 2. But that the providence and ordering power of the Word also, over all and toward all, is attested by all inspired Scripture, this passage suffices to confirm our argument, where men who speak of God say[Psalms 119:90]: “Thou hast laid the foundation of the earth and it abideth. The day continueth according to Thine ordinance.” And again: “Sing to our God upon the harp, that covereth the heaven with clouds, that prepareth rain for the earth, that bringeth forth ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 155, footnote 14 (Image)
Athanasius: Select Writings and Letters
Defence of the Nicene Definition. (De Decretis.) (HTML)
De Decretis. (Defence of the Nicene Definition.) (HTML)
Two senses of the word Son, 1. adoptive; 2. essential; attempts of Arians to find a third meaning between these; e.g. that our Lord only was created immediately by God (Asterius's view), or that our Lord alone partakes the Father. The second and true sense; God begets as He makes, really; though His creation and generation are not like man's; His generation independent of time; generation implies an internal, and therefore an eternal, act in God; explanation of Prov. viii. 22. (HTML)
CCEL Footnote 799 (In-Text, Margin)
... those who come after him. And God Himself declares this to Jeremiah, as I said before; ‘Before I formed thee in the womb, I knew thee;’ and so He says of all, ‘All those things hath My hand made;’ and again by Isaiah, ‘Thus saith the Lord, thy redeemer, and He that formed thee from the womb, I am the Lord that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by Myself.’ And David, knowing this, says in the Psalm, ‘Thy hands have made me and fashioned me[Psalms 119:73];’ and he who says in Isaiah, ‘Thus saith the Lord who formed me from the womb to be His servant,’ signifies the same. Therefore, in respect of nature, he differs nothing from us though he precede us in time, so long as we all consist and are created ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 368, footnote 1 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse II (HTML)
Introduction to Proverbs viii. 22 continued. Contrast between the Father's operations immediately and naturally in the Son, instrumentally by the creatures; Scripture terms illustrative of this. Explanation of these illustrations; which should be interpreted by the doctrine of the Church; perverse sense put on them by the Arians, refuted. Mystery of Divine Generation. Contrast between God's Word and man's word drawn out at length. Asterius betrayed into holding two Unoriginates; his inconsistency. Baptism how by the Son as well as by the Father. On the Baptism of heretics. Why Arian worse than other heresies. (HTML)
... men’s words which pass away day by day; because those that come before others continue not, but vanish. Now this happens because their authors are men, and have seasons which pass away, and ideas which are successive; and what strikes them first and second, that they utter; so that they have many words, and yet after them all nothing at all remaining; for the speaker ceases, and his word forthwith is spent. But God’s Word is one and the same, and, as it is written, ‘The Word of God endureth for ever[Psalms 119:89],’ not changed, not before or after other, but existing the same always. For it was fitting, whereas God is One, that His Image should be One also, and His Word One and One His Wisdom.
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 369, footnote 5 (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)
Introduction to Proverbs viii. 22 continued. Contrast between the Father's operations immediately and naturally in the Son, instrumentally by the creatures; Scripture terms illustrative of this. Explanation of these illustrations; which should be interpreted by the doctrine of the Church; perverse sense put on them by the Arians, refuted. Mystery of Divine Generation. Contrast between God's Word and man's word drawn out at length. Asterius betrayed into holding two Unoriginates; his inconsistency. Baptism how by the Son as well as by the Father. On the Baptism of heretics. Why Arian worse than other heresies. (HTML)
... there is another Word and another Wisdom besides this Son, that they should frame to themselves such a doctrine? True, indeed, it is written, ‘Are not My words like fire, and like a hammer that breaketh the rock in pieces?’ and in the Proverbs, ‘I will make known My words unto you;’ but these are precepts and commands, which God has spoken to the saints through His proper and only true Word, concerning which the Psalmist said, ‘I have refrained my feet from every evil way, that I may keep Thy words[Psalms 119:101].’ Such words accordingly the Saviour signifies to be distinct from Himself, when He says in His own person, ‘The words which I have spoken unto you.’ For certainly such words are not offsprings or sons, nor are there so many words that frame the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 379, footnote 4 (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, Proverbs viii. 22, Continued. Our Lord not said in Scripture to be 'created,' or the works to be 'begotten.' 'In the beginning' means in the case of the works 'from the beginning.' Scripture passages explained. We are made by God first, begotten next; creatures by nature, sons by grace. Christ begotten first, made or created afterwards. Sense of 'First-born of the dead;' of 'First-born among many brethren;' of 'First-born of all creation,' contrasted with 'Only-begotten.' Further interpretation of 'beginning of ways,' and 'for the works.' Why a creature could not redeem; why redemption was necessary at all. Texts which contrast the Word and the works. (HTML)
... begets me,’ for the creatures are from without, and are works of the Maker; but the Offspring is not from without nor a work, but from the Father, and proper to His Essence. Wherefore they are creatures; this God’s Word and Only-begotten Son. For instance, Moses did not say of the creation, ‘In the beginning He begat,’ nor ‘In the beginning was,’ but ‘In the beginning God created the heaven and the earth.’ Nor did David say in the Psalm, ‘Thy hands have “begotten me,”’ but ‘made me and fashioned me[Psalms 119:73],’ everywhere applying the word ‘made’ to the creatures. But to the Son contrariwise; for he has not said ‘I made,’ but ‘I begat,’ and ‘He begets me,’ and ‘My heart uttered a good Word.’ And in the instance of the creation, ‘In the beginning He ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 382, footnote 7 (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, Proverbs viii. 22, Continued. Our Lord not said in Scripture to be 'created,' or the works to be 'begotten.' 'In the beginning' means in the case of the works 'from the beginning.' Scripture passages explained. We are made by God first, begotten next; creatures by nature, sons by grace. Christ begotten first, made or created afterwards. Sense of 'First-born of the dead;' of 'First-born among many brethren;' of 'First-born of all creation,' contrasted with 'Only-begotten.' Further interpretation of 'beginning of ways,' and 'for the works.' Why a creature could not redeem; why redemption was necessary at all. Texts which contrast the Word and the works. (HTML)
... He has become the ‘Brother’ of ‘many.’ For the term ‘Only-begotten’ is used where there are no brethren, but ‘First-born ’ because of brethren. Accordingly it is nowhere written in the Scriptures, ‘the first-born of God,’ nor ‘the creature of God;’ but ‘Only-begotten’ and ‘Son’ and ‘Word’ and ‘Wisdom,’ refer to Him as proper to the Father. Thus, ‘We have seen His glory, the glory as of the Only-begotten of the Father;’ and ‘God sent His Only-begotten Son;’ and ‘O Lord, Thy Word endureth for ever[Psalms 119:89];’ and ‘In the beginning was the Word, and the Word was with God;’ and ‘Christ the Power of God and the Wisdom of God;’ and ‘This is My beloved Son;’ and ‘Thou art the Christ, the Son of the Living God.’ But ‘first-born’ implied the descent to the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 383, footnote 14 (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, Proverbs viii. 22, Continued. Our Lord not said in Scripture to be 'created,' or the works to be 'begotten.' 'In the beginning' means in the case of the works 'from the beginning.' Scripture passages explained. We are made by God first, begotten next; creatures by nature, sons by grace. Christ begotten first, made or created afterwards. Sense of 'First-born of the dead;' of 'First-born among many brethren;' of 'First-born of all creation,' contrasted with 'Only-begotten.' Further interpretation of 'beginning of ways,' and 'for the works.' Why a creature could not redeem; why redemption was necessary at all. Texts which contrast the Word and the works. (HTML)
... adoption of all as sons. And as He is First-born among brethren and rose from the dead ‘the first fruits of them that slept;’ so, since it became Him ‘in all things to have the preeminence,’ therefore He is created ‘a beginning of ways,’ that we, walking along it and entering through Him who says, ‘I am the Way’ and ‘the Door,’ and partaking of the knowledge of the Father, may also hear the words, ‘Blessed are the undefiled in the Way,’ and ‘Blessed are the pure in heart, for they shall see God[Psalms 119:1].’
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 392, footnote 10 (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)
... and when there was need that Wisdom should be created in the works, in My Essence indeed I was with the Father, but by a condescension to things originate, I was disposing over the works My own impress, so that the whole world as being in one body, might not be at variance but in concord with itself.’ All those then who with an upright understanding, according to the wisdom given unto them, come to contemplate the creatures, are able to say for themselves, ‘By Thy appointment all things continue[Psalms 119:91];’ but they who make light of this must be told, ‘Professing themselves to be wise, they became fools;’ for ‘that which may be known of God is manifest in them; for God has revealed it unto them; for the invisible things of Him from the creation of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 435, footnote 2 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse IV (HTML)
The substantiality of the Word proved from Scripture. If the One Origin be substantial, Its Word is substantial. Unless the Word and Son be a second Origin, or a work, or an attribute (and so God be compounded), or at the same time Father, or involve a second nature in God, He is from the Father's Essence and distinct from Him. Illustration of John x. 30, drawn from Deut. iv. 4. (HTML)
... Father in Me,’ who also is therefore the Only-begotten, since no other was begotten from Him. This is One Son, who is Word, Wisdom, Power; for God is not compounded of these, but is generative of them. For as He frames the creatures by the Word, so according to the nature of His own Essence has He the Word as an Offspring, through whom He frames and creates and dispenses all things. For by the Word and the Wisdom all things have come to be, and all things together remain according to His ordinance[Psalms 119:91]. And the same concerning the word ‘Son;’ if God be without Son, then is He without Work; for the Son is His Offspring through whom He works; but if not, the same questions and the same absurdities will follow their audacity.
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 444, footnote 5 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse IV (HTML)
That the Son is the Co-existing Word, argued from the New Testament. Texts from the Old Testament continued; especially Ps. cx. 3. Besides, the Word in Old Testament may be Son in New, as Spirit in Old Testament is Paraclete in New. Objection from Acts x. 36; answered by parallels, such as 1 Cor. i. 5. Lev. ix. 7. &c. Necessity of the Word's taking flesh, viz. to sanctify, yet without destroying, the flesh. (HTML)
... seek to explain both. Now as a word is from the heart, so is an offspring from the womb; and as when the heart of God is spoken of, we do not conceive of it as human, so if Scripture says ‘from the womb,’ we must not take it in a corporeal sense. For it is usual with divine Scripture to speak and signify in the way of man what is above man. Thus speaking of the creation it says, ‘Thy hands made me and fashioned me,’ and, ‘Thy hand made all these things,’ and, ‘He commanded and they were created[Psalms 119:73].’ Suitable then is its language about everything; attributing to the Son ‘propriety’ and ‘genuineness,’ and to the creation ‘the beginning of being.’ For the one God makes and creates; but Him He begets from Himself, Word or Wisdom. Now ‘womb’ and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 535, footnote 14 (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)
... for them. For this is the divine promise; ‘The Lord shall fight for you.’ Henceforth, although afflictions and trials from without overtake them, yet, being fashioned after the apostolic words, and ‘being stedfast in tribulations, and persevering in prayers ’ and in meditation on the law, they stand against those things which befall them, are well-pleasing to God, and give utterance to the words which are written, ‘Afflictions and distresses are come upon me; but Thy commandments are my meditation[Psalms 119:143].’
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 542, footnote 5 (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 342.) Coss. Augustus Constantius III, Constans II, Præf. the same Longinus; Indict. xv; Easter-day iii Id. Apr., xvi Pharmuthi; Æra Dioclet. 58. (HTML)
... sacrificed.’ He it was who was expected, He caused a light to shine at the prayer of the Psalmist, who said, ‘My Joy, deliver me from those who surround me;’ this being indeed true rejoicing, this being a true feast, even deliverance from wickedness, whereto a man attains by thoroughly adopting an upright conversation, and being approved in his mind of godly submission towards God. For thus the saints all their lives long were like men rejoicing at a feast. One found rest in prayer to God, as blessed David[Psalms 119:62], who rose in the night, not once but seven times. Another gave glory in songs of praise, as great Moses, who sang a song of praise for the victory over Pharaoh, and those task-masters. Others performed worship with unceasing diligence, like great ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 542, footnote 5 (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 342.) Coss. Augustus Constantius III, Constans II, Præf. the same Longinus; Indict. xv; Easter-day iii Id. Apr., xvi Pharmuthi; Æra Dioclet. 58. (HTML)
... sacrificed.’ He it was who was expected, He caused a light to shine at the prayer of the Psalmist, who said, ‘My Joy, deliver me from those who surround me;’ this being indeed true rejoicing, this being a true feast, even deliverance from wickedness, whereto a man attains by thoroughly adopting an upright conversation, and being approved in his mind of godly submission towards God. For thus the saints all their lives long were like men rejoicing at a feast. One found rest in prayer to God, as blessed David[Psalms 119:164], who rose in the night, not once but seven times. Another gave glory in songs of praise, as great Moses, who sang a song of praise for the victory over Pharaoh, and those task-masters. Others performed worship with unceasing diligence, like great ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 549, footnote 3 (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 348.) Coss. Philippus, Salia; Præfect the same Nestorius; Indict. vi; Easter-day iii Non. Apr., viii Pharmuthi; Æra Dioclet. 64; Moon 18. (HTML)
... God, early will I seek Thee, my soul thirsteth for Thee; many times my heart and flesh longeth for Thee in a barren land, without a path, and without water. Thus was I seen by Thee in the sanctuary.’ And Isaiah the prophet says, ‘From the night my spirit seeketh Thee early, O God, because Thy commandments are light.’ And another says, ‘My soul fainteth for the longing it hath for Thy judgments at all times.’ And again he says, ‘For Thy judgments I have hoped, and Thy law will I keep at all times[Psalms 119:20].’ Another boldly cries out, saying, ‘Mine eye is ever towards the Lord.’ And with him one says, ‘The meditation of my heart is before Thee at all times.’ And Paul further advises, ‘At all times give thanks; pray without ceasing.’ Those who are thus ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 549, footnote 3 (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 348.) Coss. Philippus, Salia; Præfect the same Nestorius; Indict. vi; Easter-day iii Non. Apr., viii Pharmuthi; Æra Dioclet. 64; Moon 18. (HTML)
... God, early will I seek Thee, my soul thirsteth for Thee; many times my heart and flesh longeth for Thee in a barren land, without a path, and without water. Thus was I seen by Thee in the sanctuary.’ And Isaiah the prophet says, ‘From the night my spirit seeketh Thee early, O God, because Thy commandments are light.’ And another says, ‘My soul fainteth for the longing it hath for Thy judgments at all times.’ And again he says, ‘For Thy judgments I have hoped, and Thy law will I keep at all times[Psalms 119:43-44].’ Another boldly cries out, saying, ‘Mine eye is ever towards the Lord.’ And with him one says, ‘The meditation of my heart is before Thee at all times.’ And Paul further advises, ‘At all times give thanks; pray without ceasing.’ Those who are thus ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 557, footnote 9 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Personal Letters. (HTML)
Letter to Amun. Written before 354 A.D. (HTML)
... unearthly way, even though, as compared with the former, it be rugged and hard to accomplish, yet it has the more wonderful gifts: for it grows the perfect fruit, namely an hundredfold. So then their unclean and evil objections had their proper solution long since given in the divine Scriptures. Strengthen then, father, the flocks under you, exhorting them from the Apostolic writings, guiding them from the Evangelical, counselling them from the Psalms, and saying, ‘quicken me according to Thy Word[Psalms 119:107];’ but by ‘Thy Word,’ is meant that we should serve Him with a pure heart. For knowing this, the Prophet says, as if interpreting himself, ‘Make me a clean heart, O God,’ lest filthy thoughts trouble me. David again, ‘And stablish me with Thy free ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 28, footnote 8 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 444 (In-Text, Margin)
... couch after a meal, you are excited by the alluring train of sensual desires; then seize the shield of faith, for it alone can quench the fiery darts of the devil. “They are all adulterers,” says the prophet; “they have made ready their heart like an oven.” But do you keep close to the footsteps of Christ, and, intent upon His words, say: “Did not our heart burn within us by the way while Jesus opened to us the Scriptures?” and again: “Thy word is tried to the uttermost, and thy servant loveth it.”[Psalms 119:140] It is hard for the human soul to avoid loving something, and our mind must of necessity give way to affection of one kind or another. The love of the flesh is overcome by the love of the spirit. Desire is quenched by desire. What is taken from the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 28, footnote 13 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 449 (In-Text, Margin)
... by desire. What is taken from the one increases the other. Therefore, as you lie on your couch, say again and again: “By night have I sought Him whom my soul loveth.” “Mortify, therefore,” says the apostle, “your members which are upon the earth.” Because he himself did so, he could afterwards say with confidence: “I live, yet not I, but Christ, liveth in me.” He who mortifies his members, and feels that he is walking in a vain show, is not afraid to say: “I am become like a bottle in the frost.[Psalms 119:83] Whatever there was in me of the moisture of lust has been dried out of me.” And again: “My knees are weak through fasting; I forget to eat my bread. By reason of the voice of my groaning my bones cleave to my skin.”
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 50, footnote 13 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Paula. (HTML)
CCEL Footnote 808 (In-Text, Margin)
... it can be borne, for He who has taken away is He who gave. If I become blind a friend’s reading will console me. If I become deaf I shall escape from sinful words, and my thoughts shall be of God alone. And if, besides such trials as these, poverty, cold, sickness, and nakedness oppress me, I shall wait for death, and regard them as passing evils, soon to give way to a better issue. Let us reflect on the words of the sapiential psalm: “Righteous art thou, O Lord, and upright are thy judgments.”[Psalms 119:137] Only he can speak thus who in all his troubles magnifies the Lord, and, putting down his sufferings to his sins, thanks God for his clemency.
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 85, footnote 14 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
From Epiphanius, Bishop of Salamis, in Cyprus, to John, Bishop of Jerusalem. (HTML)
CCEL Footnote 1260 (In-Text, Margin)
... thunder in the gospel. Origen, on the other hand, commands and urges—not to say binds—his disciples not to pray to ascend into heaven, lest sinning once more worse than they had sinned on earth they should be hurled down into the world again. Such foolish and insane notions he generally confirms by distorting the sense of the Scriptures and making them mean what they do not mean at all. He quotes this passage from the Psalms: “Before thou didst humble me by reason of my wickedness, I went wrong;”[Psalms 119:67] and this, “Return unto thy rest, O my soul;” this also, “Bring my soul out of prison;” and this, “I will make confession unto the Lord in the land of the living,” although there can be no doubt that the meaning of the divine Scripture is different ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 94, footnote 15 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Nepotian. (HTML)
CCEL Footnote 1375 (In-Text, Margin)
... be fruitful and multiply and replenish the earth, but let us slay no lamb and celebrate no mystic passover, for where there is no temple, the law forbids these acts. Let us pitch tents in the seventh month and noise abroad a solemn fast with the sound of a horn. But if we compare all these things as spiritual with things which are spiritual; and if we allow with Paul that “the Law is spiritual” and call to mind David’s words: “open thou mine eyes that I may behold wondrous things out of thy law;”[Psalms 119:18] and if on these grounds we interpret it as our Lord interprets it—He has explained the Sabbath in this way: then, rejecting the superstitions of the Jews, we must also reject the gold; or, approving the gold, we must approve the Jews as well. For we ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 98, footnote 13 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Paulinus. (HTML)
CCEL Footnote 1434 (In-Text, Margin)
... treasures of wisdom and knowledge. He also who was hidden in a mystery is the same that was foreordained before the world. Now it was in the Law and in the Prophets that he was foreordained and prefigured. For this reason too the prophets were called seers, because they saw Him whom others did not see. Abraham saw His day and was glad. The heavens which were sealed to a rebellious people were opened to Ezekiel. “Open thou mine eyes,” saith David, “that I may behold wonderful things out of thy Law.”[Psalms 119:18] For “the law is spiritual” and a revelation is needed to enable us to comprehend it and, when God uncovers His face, to behold His glory.
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 101, footnote 23 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Paulinus. (HTML)
CCEL Footnote 1515 (In-Text, Margin)
9. [In Migne, 8.] You see how, carried away by my love of the scriptures, I have exceeded the limits of a letter yet have not fully accomplished my object. We have heard only what it is that we ought to know and to desire, so that we too may be able to say with the psalmist:—“My soul breaketh out for the very fervent desire that it hath alway unto thy judgments.”[Psalms 119:20] But the saying of Socrates about himself—“this only I know that I know nothing” —is fulfilled in our case also. The New Testament I will briefly deal with. Matthew, Mark, Luke and John are the Lord’s team of four, the true cherubim or store of knowledge. With them the whole body is full of eyes, they glitter as ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 108, footnote 8 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Furia. (HTML)
CCEL Footnote 1610 (In-Text, Margin)
17. Some from a misapprehension number Deborah among the widows, and suppose that Barak the leader of the army is her son, though the scripture tells a different story. I will mention her here because she was a prophetess and is reckoned among the judges, and again because she might have said with the psalmist:—“How sweet are thy words unto my taste! yea sweeter than honey to my mouth.”[Psalms 119:103] Well was she called the bee for she fed on the flowers of scripture, was enveloped with the fragrance of the Holy Spirit, and gathered into one with prophetic lips the sweet juices of the nectar. Then there is Naomi, in Greek παρακεκλημένη or she who is consoled, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 122, footnote 8 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Paulinus. (HTML)
CCEL Footnote 1792 (In-Text, Margin)
9. Hear me, therefore, my fellow-servant, my friend, my brother; give ear for a moment that I may tell you how you are to walk in the holy scriptures. All that we read in the divine books, while glistening and shining without, is yet far sweeter within. “He who desires to eat the kernel must first break the nut.” “Open thou mine eyes,” says David, “that I may behold wondrous things out of thy law.”[Psalms 119:18] Now, if so great a prophet confesses that he is in the darkness of ignorance; how deep, think you, must be the night of misapprehension with which we, mere babes and unweaned infants, are enveloped! Now this veil rests not only on the face of Moses, but on the evangelists and the apostles as well. ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 177, footnote 2 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Pammachius and Oceanus. (HTML)
CCEL Footnote 2564 (In-Text, Margin)
... when I shew amendment. And this is not surprising, for my would-be friends suppose me a fellow-disciple with them in the arcana of their system. I am loath, they fancy, to profess esoteric doctrines before persons who according to them are brute-like and made of clay. For it is an axiom with them that pearls ought not to be lightly cast before swine, nor that which is holy given to the dogs. They agree with David when he says: “Thy word have I hid in mine heart that I might not sin against thee;”[Psalms 119:11] and when in another place he describes the righteous man as one “who speaketh truth with his neighbour,” that is with those who “are of the household of faith.” From these passages they conclude that those of us who as yet are uninitiated ought to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 213, footnote 18 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Riparius. (HTML)
CCEL Footnote 3041 (In-Text, Margin)
You tell me farther that Vigilantius execrates vigils. In this surely he goes contrary to his name. The Wakeful one wishes to sleep and will not hearken to the Saviour’s words, “What, could ye not watch with me one hour? Watch and pray that ye enter not into temptation: the spirit indeed is willing but the flesh is weak.” And in another place a prophet sings: “At midnight I will rise to give thanks unto thee because of thy righteous judgments.”[Psalms 119:62] We read also in the gospel how the Lord spent whole nights in prayer and how the apostles when they were shut up in prison kept vigil all night long, singing their psalms until the earth quaked, and the keeper of the prison believed, and the magistrates and citizens were ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 226, footnote 14 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Rusticus. (HTML)
CCEL Footnote 3146 (In-Text, Margin)
The Saviour also wept over the city of Jerusalem because its inhabitants had not repented; and Peter washed out his triple denial with bitter tears, thus fulfilling the words of the prophet: “rivers of waters run down mine eyes.”[Psalms 119:136] Jeremiah too laments over his impenitent people, saying: “Oh that my head were waters and mine eyes a fountain of tears, that I might weep day and night for…my people!” And farther on he gives a reason for his lamentation: “weep ye not for the dead,” he writes, “neither bemoan him: but weep sore for him that goeth away: for he shall return no more.” The Jew and the Gentile ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 229, footnote 16 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Rusticus. (HTML)
CCEL Footnote 3217 (In-Text, Margin)
... Canaanite woman she says of you: “my daughter is grievously vexed with a devil.” Souls are of no sex; therefore I may fairly call your soul the daughter of hers. For as a mother coaxes her unweaned child which is as yet unable to take solid food; so does she call you to the milk suitable for babes and offer to you the sustenance that a nursing mother gives. Thus shall you be able to say with the prophet: “I have gone astray like a lost sheep; seek thy servant; for I do not forget thy commandments.”[Psalms 119:176]
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 254, footnote 1 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Principia. (HTML)
CCEL Footnote 3525 (In-Text, Margin)
... slander-loving community such as Rome, filled as it formerly was with people from all parts and bearing the palm for wickedness of all kinds, detraction assailed the upright and strove to defile even the pure and the clean. In such an atmosphere it is hard to escape from the breath of calumny. A stainless reputation is difficult nay almost impossible to attain; the prophet yearns for it but hardly hopes to win it: “Blessed,” he says, “are the undefiled in the way who walk in the law of the Lord.”[Psalms 119:1] The undefiled in the way of this world are those whose fair fame no breath of scandal has ever sullied, and who have earned no reproach at the hands of their neighbours. It is this which makes the Saviour say in the gospel: “agree with,” or be ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 254, footnote 6 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Principia. (HTML)
CCEL Footnote 3530 (In-Text, Margin)
4. Her delight in the divine scriptures was incredible. She was for ever singing, “Thy words have I hid in mine heart that I might not sin against thee,”[Psalms 119:11] as well as the words which describe the perfect man, “his delight is in the law of the Lord; and in his law doth he meditate day and night.” This meditation in the law she understood not of a review of the written words as among the Jews the Pharisees think, but of action according to that saying of the apostle, “whether, therefore, ye eat or drink or what soever ye do, do all to the glory of God.” She remembered also ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 254, footnote 9 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Principia. (HTML)
CCEL Footnote 3533 (In-Text, Margin)
... against thee,” as well as the words which describe the perfect man, “his delight is in the law of the Lord; and in his law doth he meditate day and night.” This meditation in the law she understood not of a review of the written words as among the Jews the Pharisees think, but of action according to that saying of the apostle, “whether, therefore, ye eat or drink or what soever ye do, do all to the glory of God.” She remembered also the prophet’s words, “through thy precepts I get understanding,”[Psalms 119:104] and felt sure that only when she had fulfilled these would she be permitted to understand the scriptures. In this sense we read elsewhere that “Jesus began both to do and teach.” For teaching is put to the blush when a man’s conscience rebukes him; ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 269, footnote 11 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Demetrius. (HTML)
CCEL Footnote 3753 (In-Text, Margin)
... God’s servants have to bear them?” Now if God’s judgments, they say, are “true and righteous altogether,” 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 punished in this valley of weeping for old misdeeds. This according to them is the prophet’s reason for saying: “Before I was afflicted I went astray,”[Psalms 119:67] and again, “Bring my soul out of prison.” They explain in the same way the question of the disciples in the gospel: “Who did sin, this man or his parents, that he was born blind?” and other similar passages.
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 337, footnote 5 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
The Perpetual Virginity of Blessed Mary. (HTML)
CCEL Footnote 4186 (In-Text, Margin)
... His reign will then commence in its fulness when His enemies begin to be under His feet. David also in the fourth Song of Ascents speaks thus, “Behold, as the eyes of servants look unto the hand of their master, as the eyes of a maiden unto the hand of her mistress, so our eyes look unto the Lord our God, until he have mercy upon us.” Will the prophet, then, look unto the Lord until he obtain mercy, and when mercy is obtained will he turn his eyes down to the ground? although elsewhere he says,[Psalms 119:123] “Mine eyes fail for thy salvation, and for the word of thy righteousness.” I could accumulate countless instances of this usage, and cover the verbosity of our assailant with a cloud of proofs; I shall, however, add only a few, and leave the reader ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 369, footnote 12 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book I (HTML)
CCEL Footnote 4465 (In-Text, Margin)
... from Lebanon, my bride, with me from Lebanon. Thou shalt come and pass on from the beginning of faith, from the top of Sanir and Hermon, from the lions’ dens, from the mountains of the leopards.” Lebanon is, being interpreted, whiteness. Come then, fairest bride, concerning whom it is elsewhere said “Who is she that cometh up, all in white?” and pass on by way of this world, from the beginning of faith, and from Sanir, which is by interpretation, God of light, as we read in the psalm:[Psalms 119:105] “Thy word is a lantern unto my feet, and light unto my path;” and “from Hermon,” that is, consecration: and “flee from the lions’ dens, and the mountains of the leopards who cannot change their spots.” Flee, he says, from the lions’ dens, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 413, footnote 5 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book II (HTML)
CCEL Footnote 4923 (In-Text, Margin)
... of the land of Judah and of the tribes is typical of the church in heaven. Let us read Joshua the son of Nun, or the concluding portions of Ezekiel, and we shall see that the historical division of the land as related by the one finds a counterpart in the spiritual and heavenly promises of the other. What is the meaning of the seven and eight steps in the description of the temple? or again, what significance attaches to the fact that in the Psalter, after being taught the mystic alphabet by the[Psalms 119] one hundred and eighteenth psalm we arrive by fifteen steps at the point where we can sing: “Behold, now bless the Lord, all ye servants of the Lord: ye who stand in the house of the Lord, in the courts of the house of our God.” Why did two tribes ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 420, footnote 8 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Vigilantius. (HTML)
CCEL Footnote 4973 (In-Text, Margin)
... to be read the candles are lighted, although the dawn may be reddening the sky, not of course to scatter the darkness, but by way of evidencing our joy. And accordingly the virgins in the Gospel always have their lamps lighted. And the Apostles are told to have their loins girded, and their lamps burning in their hands. And of John Baptist we read, “He was the lamp that burneth and shineth”; so that, under the figure of corporeal light, that light is represented of which we read in the Psalter,[Psalms 119:105] “Thy word is a lamp unto my feet, O Lord, and a light unto my paths.”
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 428, footnote 2 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
To Pammachius against John of Jerusalem. (HTML)
CCEL Footnote 5002 (In-Text, Margin)
7. The questions relate to the passages in the Περὶ Αρχῶν. The first is this, “for as it is unfitting to say that the Son can see the Father, so neither is it meet to think that the Holy Spirit can see the Son.” The second point is the statement that souls are tied up in the body as in a prison; and that before man was made in Paradise they dwelt amongst rational creatures in the heavens. Wherefore, afterwards to console itself, the soul says in the Psalms,[Psalms 119:67] “Before I was humbled, I went wrong”; and “Return, my soul, to thy rest”; and “Lead my soul out of prison”; and similarly elsewhere. Thirdly, he says that both the devil and demons will some time or other repent, and ultimately reign with the saints. ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 456, footnote 1 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against the Pelagians. (HTML)
Book I (HTML)
CCEL Footnote 5179 (In-Text, Margin)
... let us be thus minded.” But why he said this, he explains presently. Let us, he means, who wish to be perfect according to the poor measure of human frailty, think this, that we have not yet obtained, nor yet apprehended, nor are yet perfect, and inasmuch as we are not yet perfect, and, perhaps, think otherwise than true and perfect perfection requires, if we are minded otherwise than is dictated by the full knowledge of God, God will also reveal this to us, so that we may pray with David and say,[Psalms 119:18] “Open Thou mine eyes that I may behold wondrous things out of Thy law.”
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 478, footnote 3 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against the Pelagians. (HTML)
Book III (HTML)
CCEL Footnote 5327 (In-Text, Margin)
C. Why then in Holy Scripture are we stimulated to aim at perfect righteousness? For example: “Blessed are the pure in heart, for they shall see God,” and[Psalms 119:1] “Blessed are the undefiled in the way, who walk in the law of the Lord.” And God says to Abraham, “I am thy God, be thou pleasing in My sight, and be thou without spot, or blame, and I will make My covenant between Me and thee, and will multiply thee exceedingly.” If that is impossible which Scripture testifies, it was useless to command it to be done.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 49, footnote 1 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
Almighty. (HTML)
CCEL Footnote 1041 (In-Text, Margin)
5. Nothing then is withdrawn from the power of God; for the Scripture says of Him, for all things are Thy servants[Psalms 119:91]. All things alike are His servants, but from all these One, His only Son, and One, His Holy Spirit, are excepted; and all the things which are His servants serve the Lord through the One Son and in the Holy Spirit. God then rules all, and of His long-suffering endures even murderers and robbers and fornicators, having appointed a set time for recompensing every one, that if they who have had long warning are still impenitent in heart, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 54, footnote 12 (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 1107 (In-Text, Margin)
... treasuring up her food in good season, imitate her, and treasure up for thyself fruits of good works for the world to come. And again, Go to the bee, and learn how industrious she is: how, hovering round all kinds of flowers, she collects her honey for thy benefit: that thou also, by ranging over the Holy Scriptures, mayest lay hold of salvation for thyself, and being filled with them mayest say, How sweet are thy words unto my throat, yea sweeter than honey and the honeycomb unto my mouth[Psalms 119:103].
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 91, footnote 4 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the words, Crucified and Buried. (HTML)
CCEL Footnote 1621 (In-Text, Margin)
... for he says, Friend, I do thee no wrong; is it not lawful for Me to do what I will with Mine own? The robber has a will to work righteousness, but death prevents him; I wait not exclusively for the work, but faith also I accept. I am come who feed My sheep among the lilies, I am come to feed them in the gardens. I have found a sheep that was lost, but I lay it on My shoulders; for he believes, since he himself has said, I have gone astray like a lost sheep[Psalms 119:176]; Lord, remember me when Thou comest in Thy kingdom.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 145, footnote 5 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
First Lecture on the Mysteries. (HTML)
CCEL Footnote 2368 (In-Text, Margin)
6. Then thou sayest, “And all his pomp.” Now the pomp of the devil is the madness of theatres, and horse-races, and hunting, and all such vanity: from which that holy man praying to be delivered says unto God, Turn away mine eyes from beholding vanity[Psalms 119:37]. Be not interested in the madness of the theatre, where thou wilt behold the wanton gestures of the players, carried on with mockeries and all unseemliness, and the frantic dancing of effeminate men;—nor in the madness of them who in hunts expose themselves to wild beasts, that they may pamper their miserable appetite; who, to serve their belly with meats, become ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 223, footnote 19 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
In Defence of His Flight to Pontus, and His Return, After His Ordination to the Priesthood, with an Exposition of the Character of the Priestly Office. (HTML)
CCEL Footnote 2846 (In-Text, Margin)
... garb and name of priest, before my hands had been consecrated by holy works; before my eyes had been accustomed to gaze safely upon created things, with wonder only for the Creator, and without injury to the creature; before my ear had been sufficiently opened to the instruction of the Lord, and He had opened mine ear to hear without heaviness, and had set a golden earring with precious sardius, that is, a wise man’s word in an obedient ear; before my mouth had been opened to draw in the Spirit,[Psalms 119:131] and opened wide to be filled with the spirit of speaking mysteries and doctrines; and my lips bound, to use the words of wisdom, by divine knowledge, and, as I would add, loosed in due season: before my tongue had been filled with exultation, and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 227, footnote 7 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
In Defence of His Flight to Pontus, and His Return, After His Ordination to the Priesthood, with an Exposition of the Character of the Priestly Office. (HTML)
CCEL Footnote 2893 (In-Text, Margin)
115. By these arguments I charmed myself, and by degrees my soul relaxed and became ductile, like iron, and time came to the aid of my arguments, and the testimonies of God, to which I had entrusted my whole life, were my counsellors.[Psalms 119:24] Therefore I was not rebellious, neither turned away back, saith my Lord, when, instead of being called to rule, He was led, as a sheep to the slaughter; but I fell down and humbled myself under the mighty hand of God, and asked pardon for my former idleness and disobedience, if this is at all laid to my charge. I held my peace, but I will not hold my peace for ever: I withdrew ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 245, footnote 3 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
To His Father, When He Had Entrusted to Him the Care of the Church of Nazianzus. (HTML)
CCEL Footnote 3029 (In-Text, Margin)
1. I opened my mouth, and drew in the Spirit,[Psalms 119:131] and I give myself and my all to the Spirit, my action and speech, my inaction and silence, only let Him hold me and guide me, and move both hand and mind and tongue whither it is right, and He wills: and restrain them as it is right and expedient. I am an instrument of God, a rational instrument, an instrument tuned and struck by that skilful artist, the Spirit. Yesterday His work in me was silence. I mused on abstinence from speech. Does He strike upon my ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 290, footnote 6 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Second Theological Oration. (HTML)
CCEL Footnote 3439 (In-Text, Margin)
... comprehended by the mind. And very wanting in sense is he who will not willingly go thus far in following natural proofs; but not even this which we have fancied or formed, or which reason has sketched for us, proves the existence of a God. But if any one has got even to some extent a comprehension of this, how is God’s Being to be demonstrated? Who ever reached this extremity of wisdom? Who was ever deemed worthy of so great a gift? Who has opened the mouth of his mind and drawn in the Spirit,[Psalms 119:21] so as by Him that searcheth all things, yea the deep thing of God, to take in God, and no longer to need progress, since he already possesses the Extreme Object of desire, and That to which all the social life and all the intelligence of the best ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 361, footnote 7 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Oration on Holy Baptism. (HTML)
CCEL Footnote 4022 (In-Text, Margin)
VI. Light was also the firstborn commandment given to the firstborn man (for the commandment of the Law is a lamp and a light; and again, Because Thy judgments are a light upon the earth);[Psalms 119:105] although the envious darkness crept in and wrought wickedness. And a Light typical and proportionate to those who were its subjects was the written law, adumbrating the truth and the sacrament of the great Light, for Moses’ face was made glorious by it. And, to mention more Lights—it was Light that appeared out of Fire to Moses, when it burned the bush indeed, but did not consume it, to shew its nature ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 374, footnote 21 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Oration on Holy Baptism. (HTML)
CCEL Footnote 4167 (In-Text, Margin)
... smooth things, but handling them as is worthy of Him, the Word That was made flesh for us; and so far following the example of Thomas, not pampering them with dainties and sauces, those brethren of a more baleful pampering, but tasting and learning that the Lord is good, with the better and abiding taste; and not for a short while refreshing that baneful and thankless dust, which lets pass and does not hold that which is given to it; but delighting it with the words which are sweeter than honey.[Psalms 119:103]
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 380, footnote 4 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On Pentecost. (HTML)
CCEL Footnote 4220 (In-Text, Margin)
... 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 seventy times seven, because he was a murderer after the law and the condemnation. And wicked neighbours receive sevenfold into their bosom; and the House of Wisdom rests on seven pillars and the Stone of Zerubbabel is adorned with seven eyes; and God is praised seven times a day.[Psalms 119:164] And again the barren beareth seven, the perfect number, she who is contrasted with her who is imperfect in her children.
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 2, footnote 7 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
Prefatory remarks on the need of exact investigation of the most minute portions of theology. (HTML)
CCEL Footnote 711 (In-Text, Margin)
If any one laughs when he sees our subtilty, to use the Psalmist’s[Psalms 119:85] words, about syllables, let him know that he reaps laughter’s fruitless fruit; and let us, neither giving in to men’s reproaches, nor yet vanquished by their disparagement, continue our investigation. So far, indeed, am I from feeling ashamed of these things because they are small, that, even if I could attain to ever so minute a fraction of their dignity, I should both congratulate myself on having won high honour, and should tell my brother and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 32, footnote 9 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
Against those who maintain that the Spirit is in the rank neither of a servant nor of a master, but in that of the free. (HTML)
CCEL Footnote 1156 (In-Text, Margin)
... off the reins of their bondage,—not that their natural constitution is different; but the cause is in their disobedient disposition to their Creator. Whom then do you call free? Him who has no King? Him who has neither power to rule another nor willingness to be ruled? Among all existent beings no such nature is to be found. To entertain such a conception of the Spirit is obvious blasphemy. If He is a creature of course He serves with all the rest, for “all things,” it is said “are thy servants,”[Psalms 119:91] but if He is above Creation, then He shares in royalty.
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 65, footnote 4 (Image)
Basil: Letters and Select Works
The Hexæmeron. (HTML)
On the Firmament. (HTML)
CCEL Footnote 1458 (In-Text, Margin)
... and divided the narrative so as to give you food for your souls in the morning, and joy in the evening. To-day we pass on to the wonders of the second day. And here I do not wish to speak of the narrator’s talent, but of the grace of Scripture, for the narrative is so naturally told that it pleases and delights all the friends of truth. It is this charm of truth which the Psalmist expresses so emphatically when he says, “How sweet are thy words unto my taste, yea, sweeter than honey to my mouth.”[Psalms 119:103] Yesterday then, as far as we were able, we delighted our souls by conversing about the oracles of God, and now to-day we are met together again on the second day to contemplate the wonders of the second day.
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 129, footnote 19 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
Without address. On the Perfection of the Life of Solitaries. (HTML)
CCEL Footnote 1976 (In-Text, Margin)
... immoderate toil, nor overstep the bounds of sufficiency, as the apostle says, “Having food and raiment let us be therewith content;” unnecessary abundance gives appearance of covetousness, and covetousness is condemned as idolatry. A Christian ought not to be a lover of money, nor lay up treasure for unprofitable ends. He who comes to God ought to embrace poverty in all things, and to be riveted in the fear of God, according to the words, “Rivet my flesh in thy fear, for I am afraid of thy judgments.”[Psalms 119:120] The Lord grant that you may receive what I have said with full conviction and shew forth fruits worthy of the Spirit to the glory of God, by God’s good pleasure, and the cooperation of our Lord Jesus Christ.
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 139, footnote 3 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To his Brother Gregory, concerning the difference between οὐσία and ὑπόστασις. (HTML)
CCEL Footnote 2039 (In-Text, Margin)
... Son; and he who receives the Son does not divide Him from the Spirit, but, in consecution so far as order is concerned, in conjunction so far as nature is concerned, expresses the faith commingled in himself in the three together. He who makes mention of the Spirit alone, embraces also in this confession Him of whom He is the Spirit. And since the Spirit is Christ’s and of God, as says Paul, then just as he who lays hold on one end of the chain pulls the other to him, so he who “draws the Spirit,”[Psalms 119:131] as says the prophet, by His means draws to him at the same time both the Son and the Father. And if any one verily receives the Son, he will hold Him on both sides, the Son drawing towards him on the one His own Father, and on the other His own ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 239, footnote 1 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To Amphilochius, concerning the Canons. (HTML)
CCEL Footnote 2710 (In-Text, Margin)
... perjury, he became the prophet’s murderer. Swearing is absolutely forbidden, and it is only reasonable that the oath which tends to evil should be condemned. The swearer must therefore change his mind, and not persist in confirming his impiety. Consider the absurdity of the thing a little further. Suppose a man to swear that he will put his brother’s eyes out: is it well for him to carry his oath into action? Or to commit murder? or to break any other commandment? “I have sworn, and I will perform it,”[Psalms 119:106] not to sin, but to “keep thy righteous judgments.” It is no less our duty to undo and destroy sin, than it is to confirm the commandment by immutable counsels.
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 6b, footnote 1 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
Book I (HTML)
Concerning the Holy Spirit, a reasoned proof. (HTML)
But should the Jew refuse to accept the Word and the Spirit, let the divine Scripture confute him and curb his tongue. For concerning the Word, the divine David says, For ever, O Lord, Thy Word is settled in heaven[Psalms 119:89]. And again, He sent His Word and healed them. But the word that is uttered is not sent, nor is it for ever settled. And concerning the Spirit, the same David says, Thou sendest forth Thy Spirit, they are created. And again, By the word of the Lord were the heavens made: and all the host of them by the breath of His mouth. Job, too, says, The Spirit of God hath ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 45, footnote 3 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Duties of the Clergy. (HTML)
Book II. (HTML)
Chapter III. The definition of blessedness as drawn from the Scriptures is considered and proved. It cannot be enhanced by external good fortune, nor can it be weakened by misfortune. (HTML)
... other external good fortune, nor is it weakened by adversity. No state is so blessed as that wherein one is free from sin, is filled with innocence, and is fully supplied with the grace of God. For it is written: “Blessed is the man that hath not walked in the counsel of the ungodly, and hath not stood in the way of sinners, and hath not sat in the seat of pestilence, but in the law of the Lord was his delight.” And again: “Blessed are the undefiled in the way, who walk in the law of the Lord.”[Psalms 119:1]
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 212, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter X. Christ's eternity being proved from the Apostle's teaching, St. Ambrose admonishes us that the Divine Generation is not to be thought of after the fashion of human procreation, nor to be too curiously pried into. With the difficulties thence arising he refuses to deal, saying that whatsoever terms, taken from our knowledge of body, are used in speaking of this Divine Generation, must be understood with a spiritual meaning. (HTML)
... above all thought and feeling. For it is written: “No man cometh to the Father, save by Me.” Whatsoever, therefore, thou dost conceive concerning the Father—yea, be it even His eternity—thou canst not conceive aught concerning Him save by the Son’s aid, nor can any understanding ascend to the Father save through the Son. “This is My dearly-beloved Son,” the Father saith. “Is” mark you—He Who is, what He is, forever. Hence also David is moved to say: “O Lord, Thy Word abideth for ever in heaven,”[Psalms 119:89] —for what abideth fails neither in existence nor in eternity.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 280, footnote 8 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book IV. (HTML)
Chapter XI. The particular distinction which the Arians endeavoured to prove upon the Apostle's teaching that all things are “of” the Father and “through” the Son, is overthrown, it being shown that in the passage cited the same Omnipotence is ascribed both to Father and to Son, as is proved from various texts, especially from the words of St. Paul himself, in which heretics foolishly find a reference to the Father only, though indeed there is no diminution or inferiority of the Son's sovereignty proved, even by such a reference. Finally, the three phrases, “of Whom,” “through Whom,” “in Whom,” are shown to suppose or imply no difference (of power), and each and all to hold true of the Three Persons. (HTML)
140. The Father is not “amongst” all things, for to Him it is confessed that “all things serve Thee.”[Psalms 119:91] Nor is the Son reckoned “amongst” all things, for “all things were made by Him,” and “all things exist together in Him, and He is above all the heavens.” The Son, therefore, exists not “amongst” but above all things, being, indeed, after the flesh, of the people, of the Jews, but yet at the same time God over all, blessed for ever, having a Name which is above every name, it being said of Him, “Thou hast put all things in subjection ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 281, footnote 8 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book IV. (HTML)
Chapter XI. The particular distinction which the Arians endeavoured to prove upon the Apostle's teaching that all things are “of” the Father and “through” the Son, is overthrown, it being shown that in the passage cited the same Omnipotence is ascribed both to Father and to Son, as is proved from various texts, especially from the words of St. Paul himself, in which heretics foolishly find a reference to the Father only, though indeed there is no diminution or inferiority of the Son's sovereignty proved, even by such a reference. Finally, the three phrases, “of Whom,” “through Whom,” “in Whom,” are shown to suppose or imply no difference (of power), and each and all to hold true of the Three Persons. (HTML)
149. Be it so, nevertheless, that they suppose the passage to be intended of the Father, then let us call to mind that even as we read of all things being of Him, so too we read of all things being through Him, that is to say, the authority of the Father and of the Son is extended over the whole created universe. And, though we have already proved the Omnipotence of the Son by the Omnipotence of the Father,[Psalms 119:91] still—forasmuch as they are ever bent upon disparagement—let them consider that they disparage the Father as well as the Son. For if the Son be limited in might, because all things are through Him, do we say further, that the Father likewise is limited, because all things are ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 297, footnote 3 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter VIII. Christ, so far as He is true Son of God, has no Lord, but only so far as He is Man; as is shown by His words in which He addressed at one time the Father, at another the Lord. How many heresies are silenced by one verse of Scripture! We must distinguish between the things that belong to Christ as Son of God or as Son of David. For under the latter title only must we ascribe it to Him that He was a servant. Lastly, he points out that many passages cannot be taken except as referring to the Incarnation. (HTML)
102. If then the Son is glory, and the Father is glory (for the Father of glory cannot be anything else than glory), there is no separation of glories, but glory is one. Thus glory is referred to its own proper nature, but lordship to the service of the body that was assumed. For if the flesh is subject to the soul of a just man as it is written: “I chastise my body and bring it into subjection;” how much more is it subject to the Godhead, of Which it is said: “For all things serve Thee”?[Psalms 119:91]
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 215, footnote 4 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults. (HTML)
Book III. Of the Canonical System of the Daily Prayers and Psalms. (HTML)
Chapter IV. How the Mattin office was not appointed by an ancient tradition but was started in our own day for a definite reason. (HTML)
... form, although it may seem to have arisen out of an accident and to have been appointed within recent memory for the reason given above, yet it clearly makes up according to the letter that number which the blessed David indicates (although it can be taken spiritually): “Seven times a day do I praise Thee because of Thy righteous judgments.” For by the addition of this service we certainly hold these spiritual assemblies seven times a day, and are shown to sing praises to God seven times in it.[Psalms 119:62] Lastly, though this same form, starting from the East, has most beneficially spread to these parts, yet still in some long-established monasteries in the East, which will not brook the slightest violation of the old rules of the Fathers, it seems ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 22, footnote 8 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Letters. (HTML)
To Turribius, Bishop of Asturia, upon the errors of the Priscillianists. (HTML)
CCEL Footnote 151 (In-Text, Margin)
Their eighth point is that the formation[Psalms 119:73] of men’s bodies is the device of the devil, and that the seed of conception is shaped by the aid of demons in the wombs of women: and that for this reason the resurrection of the flesh is not to be believed because the stuff of which the body is made is not consistent with the dignity of the soul. This falsehood is without doubt the devil’s work, and such monstrous opinions are the devices of demons who do not mould men in women’s bellies, but concoct such errors in ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 23, footnote 2 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Letters. (HTML)
To Turribius, Bishop of Asturia, upon the errors of the Priscillianists. (HTML)
CCEL Footnote 153 (In-Text, Margin)
... his body and soul, and to receive the breath of life within his mother’s womb: though that taint of sin and liability to die remains which passed from the first parent into his descendants; until the sacrament of Regeneration comes to succour him, whereby through the Holy Spirit we are re-born the sons of promise, not in the fleshly womb, but in the power of baptism. Whence David also, who certainly was a son of promise, says to God: “Thy hands have made me and fashioned me[Psalms 119:73].” And to Jeremiah says the Lord, “Before I formed thee in the womb I knew thee, and in thy mother’s belly I sanctified thee.”
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 205, footnote 5 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
A Homily on the Beatitudes, St. Matt. v. 1-9. (HTML)
CCEL Footnote 1252 (In-Text, Margin)
“Blessed are the peace-makers, for they shall be called the sons of God12501250 S. Matt. v. 9..” This blessedness, beloved, belongs not to any and every kind of agreement and harmony, but to that of which the Apostle speaks: “have peace towards God12511251 Rom. v. 1, where “we have” or “let us have” is the exact phrase.;” and of which the Prophet David speaks: “Much peace have they that love Thy law, and they have no cause of offences[Psalms 119:165].” This peace even the closest ties of friendship and the exactest likeness of mind do not really gain, if they do not agree with God’s will. Similarity of bad desires, leagues in crimes, associations of vice, cannot merit this ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 348, footnote 11 (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 681 (In-Text, Margin)
10. And also with reference to Christ was this (which follows) said. For he said that He was given as a light to all the Gentiles as the Prophet Isaiah said:— I have given Thee as a light to all the Gentiles, that Thou shouldest be My redemption to the ends of the earth. And furthermore David also said;— Thy word is a lamp unto my feet and a light unto my paths.[Psalms 119:105] And also the word and discourse of the Lord is Christ, as is written in the beginning of the Gospel of our Saviour:— In the beginning was the Word. And with regard to the light there again he bore witness:— The light was shining in the darkness and the darkness comprehended it not. What then is ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 348, footnote 23 (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 693 (In-Text, Margin)
... ere the darkness overtake you. And again He said to them:— Believe on the light that ye may be children of light. And again He said:— I am the light of the world. And again He said:— No man lighteth a lamp and putteth it under a bushel or under a bed, or putteth it in a hidden place, but putteth it upon the lamp-stand that every one may see the light of the lamp. And the shining lamp is Christ, as David said;— Thy word is a lamp unto my feet and a light to my paths.[Psalms 119:105]
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 411, footnote 2 (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 Death and the Latter Times. (HTML)
CCEL Footnote 1209 (In-Text, Margin)
... understanding of it.” And if he shall ask about the matters that are too hard for him of wise and discerning men who inquire into doctrine, then, when ten wise men shall speak to him in ten different ways about one matter, let him accept that which pleases him; and if any please not him, let him not scorn the sages; for the word of God is like a pearl, that has a beautiful appearance on whatever side you turn it. And remember, O disciple, what David said, From all my teachers have I learned.[Psalms 119:99] And the Apostle said:— Thou readest every Scripture that is in the Spirit of God. And prove everything; hold fast that which is good; and flee from every evil thing. For if the days of a man should be many as all the days of the world from ...