Early Church Fathers Scripture Index : Texts
Isaiah 26
There are 60 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 18, footnote 16 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Clement of Rome (HTML)
First Epistle to the Corinthians (HTML)
Chapter L.—Let us pray to be thought worthy of love. (HTML)
CCEL Footnote 226 (In-Text, Margin)
... blameless in love, free from all human partialities for one above another. All the generations from Adam even unto this day have passed away; but those who, through the grace of God, have been made perfect in love, now possess a place among the godly, and shall be made manifest at the revelation of the kingdom of Christ. For it is written, “Enter into thy secret chambers for a little time, until my wrath and fury pass away; and I will remember a propitious day, and will raise you up out of your graves.”[Isaiah 26:20] Blessed are we, beloved, if we keep the commandments of God in the harmony of love; that so through love our sins may be forgiven us. For it is written, “Blessed are they whose transgressions are forgiven, and whose sins are covered. Blessed is the ...
Ante-Nicene Fathers, Volume 1, page 206, footnote 4 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Justin Martyr (HTML)
Dialogue with Trypho (HTML)
Chapter XXIV.—The Christians’ circumcision far more excellent. (HTML)
CCEL Footnote 2006 (In-Text, Margin)
... said, “it is possible for us to show how the eighth day possessed a certain mysterious import, which the seventh day did not possess, and which was promulgated by God through these rites. But lest I appear now to diverge to other subjects, understand what I say: the blood of that circumcision is obsolete, and we trust in the blood of salvation; there is now another covenant, and another law has gone forth from Zion. Jesus Christ circumcises all who will—as was declared above —with knives of stone;[Isaiah 26:2-3] that they may be a righteous nation, a people keeping faith, holding to the truth, and maintaining peace. Come then with me, all who fear God, who wish to see the good of Jerusalem. Come, let us go to the light of the Lord; for He has liberated His ...
Ante-Nicene Fathers, Volume 1, page 510, footnote 3 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter XXXIII.—Whosoever confesses that one God is the author of both Testaments, and diligently reads the Scriptures in company with the presbyters of the Church, is a true spiritual disciple; and he will rightly understand and interpret all that the prophets have declared respecting Christ and the liberty of the New Testament. (HTML)
CCEL Footnote 4311 (In-Text, Margin)
... advent at Bethlehem, as I have pointed out in the preceding book. From that place, also, He who rules, and who feeds the people of His Father, has come. Those, again, who declare that at His coming “the lame man shall leap as an hart, and the tongue of the dumb shall [speak] plainly, and the eyes of the blind shall be opened, and the ears of the deaf shall hear,” and that “the hands which hang down, and the feeble knees, shall be strengthened,” and that “the dead which are in the grave shall arise,”[Isaiah 26:19] and that He Himself “shall take [upon Him] our weaknesses, and bear our sorrows,” — [all these] proclaimed those works of healing which were accomplished by Him.
Ante-Nicene Fathers, Volume 1, page 542, footnote 8 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book V (HTML)
Chapter XV.—Proofs of the resurrection from Isaiah and Ezekiel; the same God who created us will also raise us up. (HTML)
CCEL Footnote 4575 (In-Text, Margin)
1. Now, that He who at the beginning created man, did promise him a second birth after his dissolution into earth, Esaias thus declares: “The dead shall rise again, and they who are in the tombs shall arise, and they who are in the earth shall rejoice. For the dew which is from Thee is health to them.”[Isaiah 26:19] And again: “I will comfort you, and ye shall be comforted in Jerusalem: and ye shall see, and your heart shall rejoice, and your bones shall flourish as the grass; and the hand of the Lord shall be known to those who worship Him.” And Ezekiel speaks as follows: “And the hand of the Lord came upon me, and the 1. Then, too, Isaiah himself has plainly declared that there shall be joy of this nature at the resurrection of the just, when he says: “The dead shall rise again; those, too, who are in the tombs shall arise, and those who are in the earth shall rejoice. For the dew from Thee is health to them.”[Isaiah 26:19] And this again Ezekiel also says: “Behold, I will open your tombs, and will bring you forth out of your graves; when I will draw my people from the sepulchres, and I will put breath in you, and ye shall live; and I will place you on your own land, and ye shall know that I am the Lord.” And again the same speaks thus: “These ... ... teaching of the very expressions [in question]. For example: “When the cities” of the Gentiles “shall be desolate, so that they be not inhabited, and the houses so that there shall be no men in them and the land shall be left desolate.” “For, behold,” says Isaiah, “the day of the Lord cometh past remedy, full of fury and wrath, to lay waste the city of the earth, and to root sinners out of it.” And again he says, “Let him be taken away, that he behold not the glory of God.”[Isaiah 26:10] And when these things are done, he says, “God will remove men far away, and those that are left shall multiply in the earth.” “And they shall build houses, and shall inhabit them themselves: and plant vineyards, and eat of them themselves.” For all ... ... and subjoins a statement about the reward of good works, he says: “Then shall thy light break forth as the morning, and thy garments, shall speedily arise;” where he has no thought of cloaks or stuff gowns, but means the rising of the flesh, which he declared the resurrection of, after its fall in death. Thus we are furnished even with an allegorical defence of the resurrection of the body. When, then, we read, “Go, my people, enter into your closets for a little season, until my anger pass away,”[Isaiah 26:20] we have in the closets graves, in which they will have to rest for a little while, who shall have at the end of the world departed this life in the last furious onset of the power of Antichrist. Why else did He use the expression closets, in ... ... salted and reserved for use, to be drawn out thence on a suitable occasion? It is on a like principle that embalmed corpses are set aside for burial in mausoleums and sepulchres, in order that they may be removed therefrom when the Master shall order it. Since, therefore, there is consistency in thus understanding the passage (for what refuge of little closets could possibly shelter us from the wrath of God?), it appears that by the very phrase which he uses, “Until His anger pass away,”[Isaiah 26:20] which shall extinguish Antichrist, he in fact shows that after that indignation the flesh will come forth from the sepulchre, in which it had been deposited previous to the bursting out of the anger. Now out of the closets nothing else is ... ... dissolution and corruption of the seed. In a word, if it is contended that the figure of the rising bones refers properly to the state of Israel, why is the same hope announced to all nations, instead of being limited to Israel only, of reinvesting those osseous remains with bodily substance and vital breath, and of raising up their dead out of the grave? For the language is universal: “The dead shall arise, and come forth from their graves; for the dew which cometh from Thee is medicine to their bones.”[Isaiah 26:19] In another passage it is written: “All flesh shall come to worship before me, saith the Lord.” When? When the fashion of this world shall begin to pass away. For He said before: “As the new heaven and the new earth, which I make, remain ... ... His coming: (even him) whose coming is after the working of Satan, with all power, and signs, and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth. And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.” And Esaias says, “Let the wicked be cut off, that he behold not the glory of the Lord.”[Isaiah 26:10] ... together His elect from the four winds of heaven.” And David also, in announcing prophetically the judgment and coming of the Lord, says, “His going forth is from the end of the heaven, and His circuit unto the end of the heaven: and there is no one hid from the heat thereof.” By the heat he means the conflagration. And Esaias speaks thus: “Come, my people, enter thou into thy chamber, (and) shut thy door: hide thyself as it were for a little moment, until the indignation of the Lord be overpast.”[Isaiah 26:20] And Paul in like manner: “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth of God in unrighteousness.” ... manner: “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth of God in unrighteousness.”65. Moreover, concerning the resurrection and the kingdom of the saints, Daniel says, “And many of them that sleep in the dust of the earth shall arise, some to everlasting life, (and some to shame and everlasting contempt).” Esaias says, “The dead men shall arise, and they that are in their tombs shall awake; for the dew from thee is healing to them.”[Isaiah 26:19] The Lord says, “Many in that day shall hear the voice of the Son of God, and they that hear shall live.” And the prophet says, “Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light.” And John says, “Blessed and holy ... ... even unto the west, in brightness exceeding that of the sun, and shall announce the advent and manifestation of the Judge, to give to every one according to his works. For concerning the general resurrection and the kingdom of the saints, Daniel says: “And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.” And Isaiah says: “The dead shall rise, and those in the tombs shall awake, and those in the earth shall rejoice.”[Isaiah 26:19] And our Lord says: “Many in that day shall hear the voice of the Son of God, and they that hear shall live.” ... speak emptiness, who conceive sorrow, and bring forth wickedness.” Also in the same place: “Lord, who hath believed our report? and to whom is the Arm of God revealed?” Also in the same: “Thus saith the Lord, Heaven is my throne, and the earth is the support of my feet. What house will ye build unto me? or what is the place for my rest? For all these things hath mine hand made.” Also in the same: “O Lord God, Thine Arm is high, and they knew it not; but when they know it, they shall be confounded.”[Isaiah 26:11] Also in the same: “The Lord hath revealed His Arm, that holy Arm, in the sight of all nations; all nations, even the ends of the earth, shall see salvation from God.” Also in the same place: “Behold, I have made thee as the wheels of a thrashing ... ... author of the compositions to which he has thus given birth; so he who has taken in any little leaven of evil from the prime evil, is of necessity called the father and procreator of that wicked one, who from the beginning has resisted the truth. The case may be the same, indeed, with those who devote themselves to virtue; for I have heard the most valiant men say to God, “For Thy fear, O Lord, we have conceived in the womb, and we have been in pain, and have brought forth the spirit of salvation.”[Isaiah 26:18] And so those, too, who conceive in respect of the fear of the wicked one, and bring forth the spirit of iniquity, must needs be called the fathers of the same. Thus, on the one hand, they are called sons of that wicked one, so long as they are still ... ... believed by the Jews, when of old they said, “Our bones are withered, and we are gone.” To whom God answered, and said: “Behold, I open your graves, and will bring you out of them; and I will put my Spirit into you, and ye shall live: and ye shall know that I the Lord have spoken it, and will do it.” And He says by Isaiah: “The dead shall rise, and those that are in the graves shall be raised up. And those that rest in the earth shall rejoice, for the dew which is from Thee shall be healing to them.”[Isaiah 26] There are indeed many and various things said concerning the resurrection, and concerning the continuance of the righteous in glory, and concerning the punishment of the ungodly, their fall, rejection, condemnation, shame, “eternal fire, and endless ... The forefathers having heard this, began all to revile him, saying: O all-devouring and insatiable! open, that the King of glory may come in. David the prophet says: Dost thou not know, O blind, that I when living in the world prophesied this saying: Lift up your gates, O ye rulers? Hesaias said: I, foreseeing this by the Holy Spirit, wrote: The dead shall rise up, and those in their tombs shall be raised, and those in the earth shall rejoice.[Isaiah 26:19] And where, O death, is thy sting? where, O Hades, is thy victory? ... to you: Let them confess to the Lord His tender mercies and His wonderful works to the children of men: for He has shattered the brazen gates, and burst the iron bars; He has taken them up out of the way of their iniquity? And after this, in like manner, Esaias said: Did not I, when I was alive upon earth, prophesy to you: The dead shall rise up, and those who are in their tombs shall rise again, and those who are upon earth shall exult; because the dew, which is from the Lord, is their health?[Isaiah 26:19] And again I said, Where, O Death, is thy sting? where, O Hades, is thy victory? ... blameless in love, free from all human partialities for one above another. All the generations from Adam even unto this day have passed away; but those who, through the grace of God, have been made perfect in love, now possess a place among the godly, and shall be made manifest at the revelation of the kingdom of Christ. For it is written, “Enter into thy secret chambers for a little time, until my wrath and fury pass away; and I will remember a propitious day, and will raise you up out of your graves.”[Isaiah 26:20] Blessed are we, beloved, if we keep the commandments of God in the harmony of love; that so through love our sins may be forgiven us. For it is written, “Blessed are they whose transgressions are forgiven, and whose sins are covered. Blessed is the ... 19. In the midst, then, of this great strife of my inner dwelling, which I had strongly raised up against my soul in the chamber of my heart,[Isaiah 26:20] troubled both in mind and countenance, I seized upon Alypius, and exclaimed: “What is wrong with us? What is this? What heardest thou? The unlearned start up and ‘take’ heaven, and we, with our learning, but wanting heart, see where we wallow in flesh and blood! Because others have preceded us, are we ashamed to follow, and not rather ashamed at not following?” Some such words I gave utterance to, and in my excitement flung ... ... let those who deny these things bark and drown their own voices with their clamour as much as they please; I will endeavour to persuade them to be quiet, and to suffer Thy word to reach them. But should they be unwilling, and should they repel me, I beseech, O my God, that Thou “be not silent to me.” Do Thou speak truly in my heart, for Thou only so speakest, and I will send them away blowing upon the dust from without, and raising it up into their own eyes; and will myself enter into my chamber,[Isaiah 26:20] and sing there unto Thee songs of love,—groaning with groaning unutterable in my pilgrimage, and remembering Jerusalem, with heart raised up towards it, Jerusalem my country, Jerusalem my mother, and Thyself, the Ruler over it, the Enlightener, the ... ... representation of both events,—of the disciples’ sorrow on one seventh day in the year, and of the blessing of repose on all the others. There are two things which make the happiness of the just and the end of all their misery to be confidently expected, viz. death and the resurrection of the dead. In death is that rest of which the prophet speaks: “Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast.”[Isaiah 26:20] In resurrection blessedness is consummated in the whole man, both body and soul. Hence it came to be thought that both of these things [death and resurrection] should be symbolized, not by the hardship of fasting, but rather by the cheerfulness of ... ... “heaven,” by whose firmness these assailants shall be pained with blazing zeal, for they shall be impotent to draw away the saints to the party of Antichrist. This is the fire which shall devour them, and this is “from God;” for it is by God’s grace the saints become unconquerable, and so torment their enemies. For as in a good sense it is said, “The zeal of Thine house hath consumed me,” so in a bad sense it is said, “Zeal hath possessed the uninstructed people, and now fire shall consume the enemies.”[Isaiah 26:11] “And now,” that is to say, not the fire of the last judgment. Or if by this fire coming down out of heaven and consuming them, John meant that blow wherewith Christ in His coming is to strike those persecutors of the Church whom He shall then find ... The prophet Isaiah says, “The dead shall rise again, and all who were in the graves shall rise again; and all who are in the earth shall rejoice: for the dew which is from Thee is their health, and the earth of the wicked shall fall.”[Isaiah 26:19] All the former part of this passage relates to the resurrection of the blessed; but the words, “the earth of the wicked shall fall,” is rightly understood as meaning that the bodies of the wicked shall fall into the ruin of damnation. And if we would more exactly and carefully scrutinize the words which refer to the resurrection of the good, we may refer to the first resurrection ... Wherefore, not to mention many other instances besides, as we now see in Christ the fulfillment of that which God promised to Abraham when He said, “In thy seed shall all nations be blessed,” so this also shall be fulfilled which He promised to the same race, when He said by the prophet, “They that are in their sepulchres shall rise again,”[Isaiah 26:19] and also, “There shall be a new heaven and a new earth: and the former shall not be mentioned, nor come into mind; but they shall find joy and rejoicing in it: for I will make Jerusalem a rejoicing, and my people a joy. And I will rejoice in Jerusalem, and joy in my people, and the voice of weeping shall be no more heard in ... ... perfected by that sight itself; which then after the judgment shall be face to face, but now makes progress as through a glass in an enigma. And we must understand it to be said on account of this perfection, that “we shall be like Him, for we shall see Him as He is.” For this gift will be given to us at that time, when it shall have been said, “Come, ye blessed of my Father, inherit the kingdom prepared for you.” For then will the ungodly be taken away, so that he shall not see the glory of the Lord,[Isaiah 26:10] when those on the left hand shall go into eternal punishment, while those on the right go into life eternal. But “this is eternal life,” as the Truth tells us; “to know Thee,” He says, “the one true God, and Jesus Christ whom Thou hast sent.” 39. I fear, I say, greatly for thee, lest, when thou boastest that thou wilt follow the Lamb wheresoever He shall have gone, thou be unable by reason of swelling pride to follow Him through strait ways. It is good for thee, O virgin soul, that thus, as thou art a virgin, thus altogether keeping in thy heart that thou hast been born again, keeping in thy flesh that thou hast been born, thou yet conceive of the fear of the Lord, and give birth to the spirit of salvation.[Isaiah 26:18] “Fear,” indeed, “there is not in charity, but perfect charity,” as it is written, “casteth out fear:” but fear of men, not of God: fear of temporal evils, not of the Divine Judgment at the last. “Be not thou high-minded, but fear.” Love thou the goodness of God; ... ... less than this did Himself promise to those who love Him: “He that loveth me, keepeth my commandments; and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself unto him” —in the form, no doubt, of God, wherein He is equal to the Father; not in the form of a servant, for in this He will display Himself even to the wicked also. Then, however, shall that come to pass which is written, “Let the ungodly man be taken away, that he see not the glory of the Lord.”[Isaiah 26:10] Then also shall “the wicked go into everlasting punishment, and the righteous into life eternal.” Now this eternal life, as I have just mentioned, has been defined to be, that they may know the one true God. Accordingly John again says: “Beloved, ... ... see Him as He is. Then, also, will there be for us the more blessed transmigration, from this world into that eternity, if we embrace His precepts so as to be counted worthy of being set apart on His right hand. For there, those on the left hand shall go away into eternal burning, but the righteous into life eternal. Hence they shall pass thither, and there, shall they see Him, as the wicked do not see Him. For the wicked shall be taken away, so that he shall not see the brightness of the Lord;[Isaiah 26:10] and the unrighteousness shall not see the light. For He says, “And this is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom Thou hast sent;” even as He shall be known in that eternity to which He will bring His ... 8. Therefore said the Lord, “Who hath power to slay both body and soul in hell-fire.” How? when the ungodly shall be cast into hell-fire, will his body and his soul burn there? Everlasting punishment will be the death of the body; the absence of God will be the death of the soul. Wouldest thou know what the death of the soul is? Understand the Prophet who saith, “Let the ungodly be taken away, that he may not see the glory of the Lord.”[Isaiah 26:10] Let the soul then fear its proper death, and not fear the death of its body. Because if it fear its own death, and so live in its God, by not offending and thrusting Him away from him, it will be found worthy to receive its body again at the end; not unto everlasting punishment, ... 12. Shall then the wicked man see God too? of whom Isaiah saith, “Let the ungodly be taken away, that he see not the Glory of God.”[Isaiah 26:10] Both the ungodly and the godly then shall see that Form; and when the sentence, “Let the ungodly be taken away that he see not the Glory of God,” shall have been pronounced; it remains that as to the godly and the good, that be fulfilled which the Lord Himself promised, when He was here in the flesh, and seen not by the good only, but by the evil also. He spake amongst the good and evil, and was seen of all, as God, hidden, as ... ... not. What is “the sting of death”? What is, “O death, where is thy sting?” Where is sin? Thou seekest, and it is nowhere. For “the sting of death is sin.” They are the Apostle’s words, not mine. Then shall it be said, “O death, where is thy sting?” Sin shall nowhere be, neither to surprise thee, nor to assault thee, nor to inflame thy conscience. Then it shall not be said, “Forgive us our debts.” But what shall be said? “O Lord our God, give us peace: for Thou hast rendered all things unto us.”[Isaiah 26:12] ... shall see the glory which the Father hath given the Son, even though we may understand what is spoken of in this passage, not as that [glory] which the Father gave His co-equal Son in begetting Him, but as that which He gave Him, when become the Son of man, after the death of the cross;—when, I say, we shall see that glory of the Son, then of a certainty shall take place the judgment of the quick and the dead, and then shall the wicked be taken away that he may not behold the glory of the Lord;[Isaiah 26:10] and what [glory], save that of His Godhead? For blessed are the pure in heart, for they shall see God: and because the wicked are not pure in heart, therefore they shall not see. Then shall they go away into everlasting punishment; for so shall the ... ... side: and there the marks of the wounds are preserved for healing the hearts of the doubting. But the shutting of doors presented no obstacle to the matter of His body, wherein Godhead resided. He indeed could enter without their being opened, by whose birth the virginity of His mother remained inviolate, “Then were the disciples glad when they saw the Lord. Then said He unto them again, Peace be unto you.” Reiteration is confirmation; for He Himself gives by the prophet a promised peace upon peace.[Isaiah 26:3] “As the Father hath sent me,” He adds, “even so send I you.” We know the Son to be equal to the Father; but here we recognize the words of the Mediator. For He exhibits Himself as occupying a middle position when He says, He me, and I you. “And when ... ... the earth shall He give Him, who set Him up King.…Thence also this is said to them, “Understand now therefore, O ye kings; be instructed, ye judges of the earth. Serve the Lord with fear, and rejoice unto Him with trembling.” And what did they? “There pains as of a woman in travail.” What are the pains “as of a woman in travail,” but the pangs of a penitent? See the same conception of pain and travail: “Of Thy fear” (saith Isaiah) “we have conceived, we have travailed of the Spirit of salvation.”[Isaiah 26:17-18] So then the kings conceived from the fear of Christ, that by travailing they brought forth salvation by believing on Him whom they had feared. “There pains as of a woman in travail:” when of travail thou hearest, expect a birth. The old man ... ... first of all? Because by that long period of time his sins had been exhausted: for the magnitude of a trial can lighten the load of sins; as indeed we read was the case with Lazarus, that he received his evil things in full, and thereupon was comforted: and again in another place we read, “Comfort ye my people, say ye to the heart of Jerusalem, that she hath received of the Lord’s hand double for her sins.” And again the prophet says “O Lord give us peace, for thou hast requited all things to us,”[Isaiah 26:12] indicating that penalties and punishments work forgiveness of sins; and this we might prove from many passages. It seems to me then that the reason why He said nothing to that man about remission of sins, but only secured him against the future, was ... ... was to be dreaded; but that if they were guilty of impiety, they should undergo the extremes of misery. It is the greatest punishment to commit sin, though we may remain unpunished; as on the other hand, it is the greatest honour and repose to live virtuously, though we may be punished. For sins separate us from God; as He Himself speaks; “Have not your sins separated between you and Me?” But punishments lead us back to God. As one saith, “Give peace; for Thou hast recompensed us for all things.”[Isaiah 26:12] Suppose any one hath a wound; which is the most deserving of fear, gangrene, or the surgeon’s knife? the steel, or the devouring progress of the ulcer? Sin is a gangrene, punishment is the surgeon’s knife. As then, he who hath a gangrene, although ... 41. This last article, which affirms the, concludes the sum of all perfection with succinct brevity. Although on this point also the faith of the Church is impugned, not only by Gentiles, but by heretics likewise. For Valentinus altogether denies the resurrection of the flesh, so do the Manicheans, as we shewed above. But they refuse to listen to the Prophet Isaiah when he says, “The dead shall rise, and they who are in the graves shall be raised,”[Isaiah 26:19] or to most wise Daniel, when he declares, “Then they who are in the dust of the earth shall arise, these to eternal life, but those to shame and confusion.” Yet even in the Gospels, which they appear to receive, they ought to learn from our Lord and Saviour, Who says, when ... Now when such enormities as these were again perpetrated by the Arians, I surely was not wrong in complying with the direction of Holy Scripture, which says, ‘Hide thyself for a little moment, until the wrath of the Lord be overpast[Isaiah 26:20].’ This was another reason for my withdrawing myself, Augustus, most beloved of God; and I refused not, either to depart into the desert, or, if need were, to be let down from a wall in a basket. I endured everything, I even dwelt among wild beasts, that your favour might return to me, waiting for an opportunity to offer to you this my defence, confident as I am that they will be ... ... straightway prepared them that fled for the trial, saying, ‘Let us run with patience the race that is set before us;’ for although there be continual tribulations, ‘yet tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed.’ And the Prophet Isaiah when such-like affliction was expected, exhorted and cried aloud, ‘Come, my people, enter thou into thy chambers, and shut thy doors; hide thyself as it were for a little moment, until the indignation be overpast[Isaiah 26:20].’ And so also the Preacher, who knew the conspiracies against the righteous, and said, ‘If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter: for He that is higher than the ... ... of such conduct and the infliction of these evils upon us, he writes again to the senate and people of Alexandria, instigating the younger men, and requiring them to assemble together, and either to persecute Athanasius, or consider themselves as his enemies. He however had withdrawn before these instructions reached them, and from the time when Syrianus broke into the Church; for he remembered that which was written, ‘Hide thyself as it were for a little moment, until the indignation be overpast[Isaiah 26:20].’ One Heraclius, by rank a Count, was the bearer of this letter, and the precursor of a certain George that was despatched by the Emperor as a spy, for one that was sent from him cannot be a Bishop; God forbid. And so indeed his conduct and the ... ... slavery of corruption and the curse of the Law, then by degrees fashioning for ourselves things that were not, we served, as says the blessed Apostle, ‘them which by nature are no Gods,’ and, ignorant of the true God, we preferred things that were not to the truth; but afterwards, as the ancient people when oppressed in Egypt groaned, so, when we too had the Law ‘engrafted ’ in us, and according to the unutterable sighings of the Spirit made our intercession, ‘O Lord our God, take possession of us[Isaiah 26:13],’ then, as ‘He became for a house of refuge’ and a ‘God and defence,’ so also He became our Lord. Nor did He then begin to be, but we began to have Him for our Lord. For upon this, God being good and Father of the Lord, in pity, and desiring to be ... 2. When by such faith and knowledge the saints have embraced this true life, they receive, doubtless, the joy which is in heaven; for which the wicked not caring, are deservedly deprived of the blessedness arising from it. For, ‘let the wicked be taken away, so that he shall not see the glory of the Lord[Isaiah 26:10].’ For although, when they shall hear the universal proclamation of the promise, ‘Awake, thou that sleepest, and arise from the dead,’ they shall rise and shall come even to heaven, knocking and saying, ‘Open to us;’ nevertheless the Lord will reprove them, as those who put the knowledge of Himself far from them, saying, ‘I know you not.’ But ... ... at all times, that they never once leave off, but offer the uninterrupted, constant sacrifice to the Lord, and continually thirst, and ask of Him to drink; as David sang, ‘My God, my 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[Isaiah 26:9].’ 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.’ Another boldly cries out, saying, ‘Mine eye is ever towards the ... ... any one of these effects to any one except to God. If then heresy affirms that those things which it belongs to none save God alone to effect, are wrought by the power of the Spirit, we have in support of the truths for which we are contending the witness even of our adversaries. How does the Psalmist seek his healing from God, saying, “Have mercy upon me, O Lord, for I am weak; O Lord, heal me, for my bones are vexed!” It is to God that Isaiah says, “The dew that is from Thee is healing unto them[Isaiah 26:19].” Again, prophetic language attests that the conversion of those in error is the work of God. For “they went astray in the wilderness in a thirsty land,” says the Psalmist, and he adds, “So He led them forth by the right way, that they might go to ... 26. These things being so, my Eustochium, daughter, lady, fellow-servant, sister—these names refer the first to your age, the second to your rank, the third to your religious vocation, the last to the place which you hold in my affection—hear the words of Isaiah: “Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation” of the Lord “be overpast.”[Isaiah 26:20] Let foolish virgins stray abroad, but for your part stay at home with the Bridegroom; for if you shut your door, and, according to the precept of the Gospel, pray to your Father in secret, He will come and knock, saying: “Behold, I stand at the door and knock; if any man…open the ... ... before. But, on learning who he was, she spoke, and one who had been afraid of a man conversed fearlessly with an angel. Now you, too, may be the Lord’s mother. “Take thee a great roll and write in it with a man’s pen Maher-shalal-hash-baz.” And when you have gone to the prophetess, and have conceived in the womb, and have brought forth a son, say: “Lord, we have been with child by thy fear, we have been in pain, we have brought forth the spirit of thy salvation, which we have wrought upon the earth.”[Isaiah 26:18] Then shall your Son reply: “Behold my mother and my brethren.” And He whose name you have so recently inscribed upon the table of your heart, and have written with a pen upon its renewed surface —He, after He has recovered the spoil from the enemy, ... ... Proculus you have a reverend and most learned prelate, able by the sound of his voice to do more for you than I with my written sheets and sure to direct you on your path by daily homilies. He will not suffer you to turn to the right hand or to the left or to leave the king’s highway; for to this Israel pledges itself to keep in its hasty passage to the land of promise. May God hear the voice of the church’s supplication. “Lord, ordain peace for us, for thou hast also wrought all our works for us.”[Isaiah 26:12] May our renunciation of the world be made freely and not under compulsion! May we seek poverty gladly to win its glory and not suffer anguish because others lay it upon us! For the rest amid our present miseries with the sword making havoc around ... ... them if they are some day to perish. “The hour will come in which all who are in the tombs shall hear the voice of the Son of God, and shall come forth.” They shall hear with ears, come forth with feet. This Lazarus had already done. They shall, moreover, come forth from the tombs; that is, they who had been laid in the tombs, the dead, shall come, and shall rise again from their graves. For the dew which God gives is healing to their bones. Then shall be fulfilled what God says by the prophet,[Isaiah 26:20] “Go, my people, into thy closets for a little while, until mine anger pass.” The closets signify the graves, out of which that, of course, is brought forth which had been laid therein. And they shall come out of the graves like young mules free from ... 31. Heed not those who say that this body is not raised; for it is raised: and Esaias is witness, when he says: The dead shall arise, and they that are in the tombs shall awake[Isaiah 26:19]: and according to Daniel, Many of them that sleep in the dust of the earth shall arise, some to everlasting life, and some to everlasting shame. But though to rise again is common to all men, yet the resurrection is not alike to all: for the bodies received by us all are eternal, but not like bodies by all: for the just receive them, that through eternity they may join the Choirs of Angels; but ... ... class="sc" id="ii.xxii-p60.2">A.V.Ante-Nicene Fathers, Volume 1, page 563, footnote 6 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book V (HTML)
Chapter XXXIV.—He fortifies his opinions with regard to the temporal and earthly kingdom of the saints after their resurrection, by the various testimonies of Isaiah, Ezekiel, Jeremiah, and Daniel; also by the parable of the servants watching, to whom the Lord promised that He would minister. (HTML)
CCEL Footnote 4747 (In-Text, Margin)
Ante-Nicene Fathers, Volume 1, page 565, footnote 4 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book V (HTML)
Chapter XXXV.—He contends that these testimonies already alleged cannot be understood allegorically of celestial blessings, but that they shall have their fulfilment after the coming of Antichrist, and the resurrection, in the terrestrial Jerusalem. To the former prophecies he subjoins others drawn from Isaiah, Jeremiah, and the Apocalypse of John. (HTML)
CCEL Footnote 4767 (In-Text, Margin)
Ante-Nicene Fathers, Volume 3, page 565, footnote 5 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
On the Resurrection of the Flesh. (HTML)
Certain Metaphorical Terms Explained of the Resurrection of the Flesh. (HTML)
CCEL Footnote 7479 (In-Text, Margin)
Ante-Nicene Fathers, Volume 3, page 565, footnote 6 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
On the Resurrection of the Flesh. (HTML)
Certain Metaphorical Terms Explained of the Resurrection of the Flesh. (HTML)
CCEL Footnote 7480 (In-Text, Margin)
Ante-Nicene Fathers, Volume 3, page 567, footnote 3 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
On the Resurrection of the Flesh. (HTML)
Other Passages Out of the Prophets Applied to the Resurrection of the Flesh. (HTML)
CCEL Footnote 7492 (In-Text, Margin)
Ante-Nicene Fathers, Volume 5, page 218, footnote 5 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Dogmatical and Historical. (HTML)
Treatise on Christ and Antichrist. (HTML)
Ante-Nicene Fathers, Volume 5, page 218, footnote 12 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Dogmatical and Historical. (HTML)
Treatise on Christ and Antichrist. (HTML)
Ante-Nicene Fathers, Volume 5, page 218, footnote 15 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Dogmatical and Historical. (HTML)
Treatise on Christ and Antichrist. (HTML)
Ante-Nicene Fathers, Volume 5, page 251, footnote 10 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
Appendix to the Works of Hippolytus. Containing Dubious and Spurious Pieces. (HTML)
A discourse by the most blessed Hippolytus, bishop and martyr, on the end of the world, and on Antichrist, and on the second coming of our lord Jesus Christ. (HTML)
Section XXXVI. (HTML)
Ante-Nicene Fathers, Volume 5, page 517, footnote 2 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book II. (HTML)
Ante-Nicene Fathers, Volume 6, page 207, footnote 3 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Archelaus. (HTML)
The Acts of the Disputation with the Heresiarch Manes. (HTML)
Chapter XXXIII. (HTML)
CCEL Footnote 1768 (In-Text, Margin)
Ante-Nicene Fathers, Volume 7, page 440, footnote 6 (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 2996 (In-Text, Margin)
Ante-Nicene Fathers, Volume 8, page 437, footnote 1 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Apocrypha of the New Testament. (HTML)
The Gospel of Nicodemus; Part II.--The Descent of Christ into Hell: Greek Form. (HTML)
Chapter 5. (HTML)
CCEL Footnote 1945 (In-Text, Margin)
Ante-Nicene Fathers, Volume 8, page 450, footnote 4 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Apocrypha of the New Testament. (HTML)
The Gospel of Nicodemus; Part II.--Christ's Descent into Hell: Latin. First Version. (HTML)
Chapter 5. (HTML)
CCEL Footnote 1981 (In-Text, Margin)
Ante-Nicene Fathers, Volume 9, page 244, footnote 9 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Epistles of Clement. (HTML)
The First Epistle of Clement to the Corinthians. (HTML)
Let Us Pray to Be Thought Worthy of Love. (HTML)
CCEL Footnote 4271 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 124, footnote 1 (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)
The Conversation with Alypius Being Ended, He Retires to the Garden, Whither His Friend Follows Him. (HTML)
CCEL Footnote 662 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 181, footnote 14 (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 Wishes to Have No Intercourse with Those Who Deny Divine Truth. (HTML)
CCEL Footnote 1124 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 270, footnote 4 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
Letters of St. Augustin (HTML)
Letters of St. Augustin (HTML)
To Casulanus (HTML)
CCEL Footnote 1595 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 433, footnote 2 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the last judgment, and the declarations regarding it in the Old and New Testaments. (HTML)
Whether the Fire that Came Down Out of Heaven and Devoured Them Refers to the Last Punishment of the Wicked. (HTML)
CCEL Footnote 1380 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 440, footnote 1 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the last judgment, and the declarations regarding it in the Old and New Testaments. (HTML)
Utterances of the Prophet Isaiah Regarding the Resurrection of the Dead and the Retributive Judgment. (HTML)
CCEL Footnote 1413 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 480, footnote 6 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the eternal happiness of the saints, the resurrection of the body, and the miracles of the early Church. (HTML)
Of the Promise of Eternal Blessedness to the Saints, and Everlasting Punishment to the Wicked. (HTML)
CCEL Footnote 1609 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 197, footnote 7 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
He speaks of the true wisdom of man, viz. that by which he remembers, understands, and loves God; and shows that it is in this very thing that the mind of man is the image of God, although his mind, which is here renewed in the knowledge of God, will only then be made the perfect likeness of God in that image when there shall be a perfect sight of God. (HTML)
John is Rather to Be Understood of Our Perfect Likeness with the Trinity in Life Eternal. Wisdom is Perfected in Happiness. (HTML)
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 431, footnote 8 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
Of Holy Virginity. (HTML)
Section 39 (HTML)
CCEL Footnote 2142 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 98, footnote 18 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
The Eternal Reward. (HTML)
CCEL Footnote 877 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 224, footnote 7 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book III (HTML)
Of Christ’s Subsequent Manifestations of Himself to the Disciples, and of the Question Whether a Thorough Harmony Can Be Established Between the Different Narratives When the Notices Given by the Four Several Evangelists, as Well as Those Presented by the Apostle Paul and in the Acts of the Apostles, are Compared Together. (HTML)
CCEL Footnote 1585 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 308, 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, Matt. x. 28, ‘Be not afraid of them that kill the body.’ Delivered on a Festival of Martyrs. (HTML)
CCEL Footnote 2233 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 490, 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, John v. 25,’Verily, verily, I say unto you, the hour cometh, and now is, when the dead shall hear the voice of the son of God; and they that hear shall live,’ etc.; and on the words of the apostle, ‘things which eye saw not,’ etc., 1 Cor. ii. 9. (HTML)
CCEL Footnote 3806 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 503, footnote 10 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, John vi. 53, ‘Except ye eat the flesh,’ etc., and on the words of the apostles. And the Psalms. Against the Pelagians. (HTML)
CCEL Footnote 3937 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 414, footnote 8 (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 XVII. 24–26. (HTML)
CCEL Footnote 1794 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 438, 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 XX. 10–29. (HTML)
CCEL Footnote 1926 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 165, footnote 14 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XLVIII (HTML)
CCEL Footnote 1576 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 217, footnote 5 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Homily on the Paralytic Let Down Through the Roof: and Concerning the Equality of the Divine Father and the Son. (HTML)
Homily on the Paralytic Let Down Through the Roof. (HTML)
CCEL Footnote 725 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 387, footnote 5 (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 VI (HTML)
CCEL Footnote 1317 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 560, footnote 1 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
Life and Works of Rufinus with Jerome's Apology Against Rufinus. (HTML)
A Commentary on the Apostles' Creed. (HTML)
Section 41 (HTML)
CCEL Footnote 3410 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 252, footnote 7 (Image)
Athanasius: Select Writings and Letters
Apology to the Emperor. (Apologia Ad Constantium.) (HTML)
Apology to the Emperor. (Apologia Ad Constantium.) (HTML)
He expostulates with Constantius. (HTML)
CCEL Footnote 1385 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 262, footnote 16 (Image)
Athanasius: Select Writings and Letters
Defence of His Flight. (Apologia de Fuga.) (HTML)
Defence of His Flight. (Apologia de Fuga.) (HTML)
The Saints fled for our sakes. (HTML)
CCEL Footnote 1491 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 288, footnote 3 (Image)
Athanasius: Select Writings and Letters
Arian History. (Historia Arianorum ad Monachos.) (HTML)
Arian History. (Historia Arianorum ad Monachos.) (HTML)
Persecution at Alexandria. (HTML)
CCEL Footnote 1673 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 355, footnote 12 (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; Fifthly, Acts ii. 36. The Regula Fidei must be observed; made applies to our Lord's manhood; and to His manifestation; and to His office relative to us; and is relative to the Jews. Parallel instance in Gen. xxvii. 29, 37. The context contradicts the Arian interpretation. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 524, footnote 1 (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 335. Easter-day iv Pharmuthi, iii Kal. April; xx Moon; Ær. Dioclet. 51; Coss. Julius Constantius, the brother of Augustus, Rufinus Albinus; Præfect, the same Philagrius; viii Indict. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 549, footnote 2 (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)
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 134, footnote 2 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
Lastly he displays at length the folly of Eunomius, who at times speaks of the Holy Spirit as created, and as the fairest work of the Son, and at other times confesses, by the operations attributed to Him, that He is God, and thus ends the book. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 33, footnote 5 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 542 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 39, footnote 12 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 634 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 251, footnote 20 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Rusticus. (HTML)
CCEL Footnote 3508 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 441, footnote 6 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
To Pammachius against John of Jerusalem. (HTML)
CCEL Footnote 5071 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 26, footnote 5 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Ten Points of Doctrine. (HTML)
CCEL Footnote 739 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 138, footnote 4 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Words, And in One Holy Catholic Church, and in the Resurrection of the Flesh, and the Life Everlasting. (HTML)
CCEL Footnote 2277 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 249, footnote 16 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On His Father's Silence, Because of the Plague of Hail. (HTML)
CCEL Footnote 3091 (In-Text, Margin)
7. I know the glittering sword, and the blade made drunk in heaven, bidden to slay, to bring to naught, to make childless, and to spare neither flesh, nor marrow, nor bones. I know Him, Who, though free from passion, meets us like a bear robbed of her whelps, like a leopard in the way of the Assyrians, not only those of that day, but if anyone now is an Assyrian in wickedness: nor is it possible to escape the might and speed of His wrath when He watches over our impieties, and His jealousy,[Isaiah 26:11] which knoweth to devour His adversaries, pursues His enemies to the death. I know the emptying, the making void, the making waste, the melting of the heart, and knocking of the knees together, such are the punishments of the ungodly. I do not dwell on ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 388, footnote 26 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Last Farewell in the Presence of the One Hundred and Fifty Bishops. (HTML)
CCEL Footnote 4349 (In-Text, Margin)
... Lord! and what house will ye build Me? or what is the place of My rest? But, since man must needs fall short of what is worthy, I ask of you, as approaching it most nearly, piety, the wealth which is common to all and equal in My eyes, wherein the poorest may, if he be nobleminded, surpass the most illustrious. For this kind of glory depends upon purpose, not upon affluence. These things be well assured, I will accept at your hands. To tread My courts ye shall not proceed, but the feet of the meek[Isaiah 26:6] shall tread them, who have duly and sincerely acknowledged Me, and My only-begotten Word, and the Holy Spirit. How long will ye inherit My holy Mountain? How long shall My ark be among the heathen? Now for a little longer ye indulge yourselves in ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 100b, footnote 5 (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 IV (HTML)
Concerning the Resurrection. (HTML)
Further Isaiah says: The dead shall rise again, and they that are in the graves shall awake[Isaiah 26:18]. And it is clear that the souls do not lie in the graves, but the bodies.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 185, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Decease of His Brother Satyrus. (HTML)
Book II. On the Belief in the Resurrection. (HTML)
CCEL Footnote 1546 (In-Text, Margin)
... declared that the people should say is set forth later on, where it is written: “Because of Thy fear, O Lord, we have been with child and have brought forth the Spirit of Thy Salvation, which Thou hast poured forth upon the earth. They that inhabit the earth shall fall, they shall rise that are in the graves. For the dew which is from Thee is health for them but the land of the wicked shall perish. Go, O my people, and enter into thy chambers; hide thyself for a little until the Lord’s wrath pass by.”[Isaiah 26:18-21]
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 66, footnote 1 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of Sulpitius Severus. (HTML)
The Doubtful Letters of Sulpitius Severus. (HTML)
Letter II. A Letter of Sulpitius Severus to His Sister Claudia Concerning Virginity. (HTML)
Chapter XVI. (HTML)
Take heed that ye love not human glory in any respect, lest your portion also be reckoned among those to whom it was said, “How can ye believe, who seek glory, one from another?” and of whom it is said through the prophet, “Increase[Isaiah 26:15] evils to them; increase evils to the boastful of the earth”; and elsewhere, “Ye are confounded from your boasting, from your reproaching in the sight of the Lord.” For I do not wish you to have regard to those, who are virgins of the world, and not of Christ; who unmindful of their purpose and profession, rejoice in delicacies, are delighted with riches, and boast of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 354, footnote 6 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference VI. Conference of Abbot Theodore. On the Death of the Saints. (HTML)
Chapter VI. The answer to the question proposed. (HTML)
... that He would do to them and He did it not.” And again: “For Thou, Lord, are gracious and merciful, patient and very merciful and ready to repent of the evil,” i.e., of the sufferings and losses which Thou art forced to bring upon us as the reward of our sins. And another prophet, knowing that these are profitable to some men, and certainly not through any jealousy of their safety, but with an eye to their good, prays thus: “Add evils to them, O Lord, add evils to the haughty ones of the earth;”[Isaiah 26:15] and the Lord Himself says “Lo, I will bring evils upon them,” i.e., sorrows, and losses, with which they shall for the present be chastened for their soul’s health, and so shall be at length driven to return and hasten back to Me whom in their ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 378, footnote 6 (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 the Resurrection of the Dead. (HTML)
CCEL Footnote 985 (In-Text, Margin)
10. And Moses again proclaimed clearly the Resurrection of the dead, for he said as from the mouth of his God:— It is I that cause to die and it is I that make alive. Again also Hannah said thus in her prayer:— The Lord causeth to die and quickeneth; He bringeth down to Sheol and bringeth up (therefrom). The Prophet Isaiah also said thus:— Thy dead shall live, O Lord, and their bodies shall rise, and they that sleep in the dust shall awake and praise thee.[Isaiah 26:19] David also proclaimed, saying:— For lo! for the dead Thou workest wonderful things, and the mighty ones shall rise and make confession unto Thee, and those that are in the tombs shall recount Thy grace. And how in the tombs shall ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 381, 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 the Resurrection of the Dead. (HTML)
CCEL Footnote 1002 (In-Text, Margin)
... dead, but go thou, preach the Kingdom of God. But how is this word understood by thee, my beloved? Didst thou ever see the dead burying their dead? Or how shall a dead man arise to bury another dead man? But receive this explanation from me, that a sinner, while he is living, is dead unto God; and a righteous man, though dead, is alive unto God. For such death is a sleep, as David said, I lay down and slept, and awoke. Again Isaiah said, They that sleep in the dust shall awake.[Isaiah 26:19] And our Lord said concerning the daughter of the chief of the synagogue, The damsel is not dead, but sleeping a slumber. And concerning Lazarus, He said to His disciples:— Our friend Lazarus has fallen asleep; but I go to waken him. ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 402, footnote 10 (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 1172 (In-Text, Margin)
... he was well-pleasing, and made him deathless. And again He took up Elijah to heaven, and Death had no dominion over him. And Hannah said:— The Lord maketh to die and causeth to live; He bringeth down to Sheol and raiseth up. Furthermore Moses said as from the mouth of God:— I make to die and I cause to live. Again the Prophet Isaiah also said:— Thy dead shall live, and their dead bodies shall rise again; and the sleepers of the dust shall be awakened, and shall glorify Thee.[Isaiah 26:19] When Death heard all these things, amaze ment seized him, and he sat him down in mourning.