Early Church Fathers Scripture Index : Texts
Ecclesiastes 3:11
There are 2 footnotes for this reference.
Ante-Nicene Fathers, Volume 6, page 88, footnote 6 (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)
... and bowels, and organs of sense, some within and some without—by which the body is made a thing of life? For of all these things there is not one either idle or useless: not even the meanest of them—the hair, or the nails, or such like—is so; but all have their service to do, and all their contribution to make, some of them to the soundness of bodily constitution, and others of them to beauty of appearance. For Providence cares not only for the useful, but also for the seasonable and beautiful.[Ecclesiastes 3:11] Thus the hair is a kind of protection and covering for the whole head, and the beard is a seemly ornament for the philosopher. It was Providence, then, that formed the constitution of the whole body of man, in all its necessary parts, and imposed on ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 69, footnote 1 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book I (HTML)
It will not do to apply this conception, as drawn out above, of the Father and Son to the Creation, as they insist on doing: but we must contemplate the Son apart with the Father, and believe that the Creation had its origin from a definite point. (HTML)
It is clear, even with a moderate insight into the nature of things, that there is nothing by which we can measure the divine and blessed Life. It is not in time, but time flows from it; whereas the creation, starting from a manifest beginning, journeys onward to its proper end through spaces of time; so that it is possible, as Solomon somewhere[Ecclesiastes 3:1-11] says, to detect in it a beginning, an end, and a middle; and mark the sequence of its history by divisions of time. But the supreme and blessed life has no time-extension accompanying its course, and therefore no span nor measure. Created things are confined within the fitting measures, as within a boundary, with due regard ...