Early Church Fathers Scripture Index : Texts
Isaiah 6:7
There are 6 footnotes for this reference.
Ante-Nicene Fathers, Volume 6, page 384, footnote 1 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
Oration Concerning Simeon and Anna On the Day that They Met in the Temple. (HTML)
CCEL Footnote 2998 (In-Text, Margin)
... hosts. And one of the seraphim was sent unto me, having a live coal in his hand, which he had taken with the tongs from off the altar. And he touched my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin is purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go unto this people? Then said I, Here am I; send me. And He said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not.”[Isaiah 6:1-9] These are the proclamations made beforehand by the prophet through the Spirit. Do thou, dearly beloved, consider the force of these words. So shalt thou understand the issue of these sacramental symbols, and know both what and how great this ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 64, footnote 4 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book I (HTML)
These doctrines of our Faith witnessed to and confirmed by Scripture passages. (HTML)
... more than they to be believed above it, let him measure the full intent of each name in the list: and he will find amongst them that which from not being actually mentioned seems, but only seems, omitted. Under “thrones” he includes the Cherubim, giving them this Greek name, as more intelligible than the Hebrew name for them. He knew that “God sits upon the Cherubim:” and so he calls these Powers the thrones of Him who sits thereon. In the same way there are included in the list Isaiah’s Seraphim[Isaiah 6:6-7], by whom the mystery of the Trinity was luminously proclaimed, when they uttered that marvellous cry “Holy,” being awestruck with the beauty in each Person of the Trinity. They are named under the title of “powers” both by the mighty Paul, and by ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 108, footnote 4 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book I. (HTML)
Chapter X. That the Spirit forgives sin is common to Him with the Father and the Son, but not with the Angels. (HTML)
113. But perhaps some one will say that the Seraph said to Isaiah: “Behold, this hath touched thy lips, and shall take away thine iniquities, and purge away thy sins.”[Isaiah 6:7] Shall take away, he says, and shall purge, not I will take away, but that fire from the altar of God, that is, the grace of the Spirit. For what else can we piously understand to be on the altar of God but the grace of the Spirit? Certainly not the wood of the forests, nor the soot and coals. Or what is so in accordance with piety as to understand according to the mystery that it was revealed by the mouth of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 222, footnote 4 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter XX. St. Ambrose declares his desire that some angel would fly to him to purify him, as once the Seraph did to Isaiah--nay more, that Christ Himself would come to him, to the Emperor, and to his readers, and finally prays that Gratian and the rest of the faithful may be exalted by the power and spell of the Lord's Cup, which he describes in mystic language. (HTML)
133. But forasmuch as then the Seraph came down in a vision to the Prophet, whilst Thou, O Lord, in revelation of the mystery hast come to us in the flesh,[Isaiah 6:6-7] do Thou, not by any deputy, nor by any messenger, but Thou Thyself cleanse my conscience from my secret sins, that I too, erstwhile unclean, but now by Thy mercy made clean through faith, may sing in the words of David: “I will make music to Thee upon a harp, O God of Israel, my lips shall rejoice, in all my song to Thee, and so, too, shall my soul, whom Thou hast redeemed.”
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 530, footnote 1 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part III. Containing Conferences XVIII.-XXIV. (HTML)
Conference XXIII. The Third Conference of Abbot Theonas. On Sinlessness. (HTML)
Chapter XVII. How all the saints have confessed with truth that they were unclean and sinful. (HTML)
... man of unclean lips and I dwell in the midst of a people of unclean lips,” seems to agree with the words quoted above: “O wretched man that I am! Who shall deliver me from the body of this death?” And what follows in the prophet. “And behold there flew to me one of the Seraphim, having in his hand a coal (or stone) which he had taken with the tongs from off the altar. And he touched my mouth and said: Lo, with this I have touched thy lips, and thine iniquity is taken away and thy sin is purged,”[Isaiah 6:6-7] is just what seems to have fallen from the mouth of Paul, who says: “Thanks be to God through Jesus Christ our Lord.” You see then how all the saints with truth confess not so much in the person of the people as in their own that they are sinners, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 326, footnote 4 (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)
Ephraim Syrus: Three Homilies. (HTML)
On Our Lord. (HTML)
CCEL Footnote 610 (In-Text, Margin)
46. Glory then be to Him the Invisible, who clothed Himself in invisibility, that sinners might he able to draw near to Him. For our Lord did not repel the sinful woman as the Pharisee expected; inasmuch as He descended from the height which no man can reach unto, altogether in order that lowly publicans, like Zaccheus, might reach unto Him. And the Nature which none can handle, clothed Itself in a body, altogether in order that all lips[Isaiah 6:7] might kiss His feet as the sinful woman did. For the sacred soul was hidden within the veil of flesh, and so touched all unclean lips and sanctified them. Thus He Whom His appetite was supposed to invite to feasting, His feet invited to tears; He was the good Physician, who ...