Early Church Fathers Scripture Index : Texts
Isaiah 43
There are 47 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 64, footnote 9 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Magnesians: Shorter and Longer Versions (HTML)
Chapter XII.—Ye are superior to me. (HTML)
CCEL Footnote 715 (In-Text, Margin)
May I enjoy you in all respects, if indeed I be worthy! For though I am bound, I am not worthy to be compared to one of you that are at liberty. I know that ye are not puffed up, for ye have Jesus in yourselves. And all the more when I commend you, I know that ye cherish modesty of spirit; as it is written, “The righteous man is his own accuser;” and again, “Declare thou first thine iniquities, that thou mayest be justified;”[Isaiah 43:26] and again, “When ye shall have done all things that are commanded you, say, We are unprofitable servants;” “for that which is highly esteemed among men is abomination in the sight of God.” For says [the Scripture], “God be merciful to me a sinner.” Therefore those great ones, Abraham ...
Ante-Nicene Fathers, Volume 1, page 260, footnote 9 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Justin Martyr (HTML)
Dialogue with Trypho (HTML)
Chapter CXXII.—The Jews understand this of the proselytes without reason. (HTML)
CCEL Footnote 2419 (In-Text, Margin)
... proselytes, but in fact they refer to us who have been illumined by Jesus. For Christ would have borne witness even to them; but now you are become twofold more the children of hell, as He said Himself. Therefore what was written by the prophets was spoken not of those persons, but of us, concerning whom the Scripture speaks: ‘I will lead the blind by a way which they knew not; and they shall walk in paths which they have not known. And I am witness, saith the Lord God, and my servant whom I have chosen.’[Isaiah 43:10] To whom, then, does Christ bear witness? Manifestly to those who have believed. But the proselytes not only do not believe, but twofold more than yourselves blaspheme His name, and wish to torture and put to death us who believe in Him; for in all ...
Ante-Nicene Fathers, Volume 1, page 267, footnote 1 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Justin Martyr (HTML)
Dialogue with Trypho (HTML)
Chapter CXXXV.—Christ is king of Israel, and Christians are the Israelitic race. (HTML)
CCEL Footnote 2470 (In-Text, Margin)
“And when Scripture says, ‘I am the Lord God, the Holy One of Israel, who have made known Israel your King,’[Isaiah 43:15] will you not understand that truly Christ is the everlasting King? For you are aware that Jacob the son of Isaac was never a king. And therefore Scripture again, explaining to us, says what king is meant by Jacob and Israel: ‘Jacob is my Servant, I will uphold Him; and Israel is mine Elect, my soul shall receive Him. I have given Him my Spirit; and He shall bring forth judgment to the Gentiles. He shall not cry, and His voice shall not be ...
Ante-Nicene Fathers, Volume 1, page 419, footnote 10 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book III (HTML)
Chapter VI—The Holy Ghost, throughout the Old Testament Scriptures, made mention of no other God or Lord, save him who is the true God. (HTML)
CCEL Footnote 3340 (In-Text, Margin)
... to Moses, He says, “I am come down to deliver this people.” For it is He who descended and ascended for the salvation of men. Therefore God has been declared through the Son, who is in the Father, and has the Father in Himself —He who is, the Father bearing witness to the Son, and the Son announcing the Father.—As also Esaias says, “I too am witness,” he declares, “saith the Lord God, and the Son whom I have chosen, that ye may know, and believe, and understand that I am.”[Isaiah 43:10]
Ante-Nicene Fathers, Volume 1, page 466, footnote 10 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter V.—The author returns to his former argument, and shows that there was but one God announced by the law and prophets, whom Christ confesses as His Father, and who, through His word, one living God with Him, made Himself known to men in both covenants. (HTML)
CCEL Footnote 3844 (In-Text, Margin)
... exceeding riches of His grace;” who was announced by the law and the prophets, whom Christ confessed as His Father. Now He is the Creator, and He it is who is God over all, as Esaias says, “I am witness, saith the Lord God, and my servant whom I have chosen, that ye may know, and believe, and understand that I am. Before me there was no other God, neither shall be after me. I am God, and besides me there is no Saviour. I have proclaimed, and I have saved.”[Isaiah 43:10] And again: “I myself am the first God, and I am above things to come.” For neither in an ambiguous, nor arrogant, nor boastful manner, does He say these things; but since it was impossible, without God, to come to a knowledge of God, He teaches men, ...
Ante-Nicene Fathers, Volume 1, page 479, footnote 1 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter XIV.—If God demands obedience from man, if He formed man, called him and placed him under laws, it was merely for man’s welfare; not that God stood in need of man, but that He graciously conferred upon man His favours in every possible manner. (HTML)
CCEL Footnote 3963 (In-Text, Margin)
... am, there they also may be, that they may behold My glory;” not vainly boasting because of this, but desiring that His disciples should share in His glory: of whom Esaias also says, “I will bring thy seed from the east, and will gather thee from the west; and I will say to the north, Give up; and to the south, Keep not back: bring My sons from far, and My daughters from the ends of the earth; all, as many as have been called in My name: for in My glory I have prepared, and formed, and made him.”[Isaiah 43:5] Inasmuch as then, “wheresoever the carcase is, there shall also the eagles be gathered together,” we do participate in the glory of the Lord, who has both formed us, and prepared us for this, that, when we are with Him, we may partake of His glory.
Ante-Nicene Fathers, Volume 1, page 483, footnote 7 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter XVII.—Proof that God did not appoint the Levitical dispensation for His own sake, or as requiring such service; for He does, in fact, need nothing from men. (HTML)
CCEL Footnote 4020 (In-Text, Margin)
... primary importance (principaliter), but as secondary, and for the reason already alleged, as Isaiah again says: “Thou hast not [brought to] Me the sheep of thy holocaust, nor in thy sacrifices hast thou glorified Me: thou hast not served Me in sacrifices, nor in [the matter of] frankincense hast thou done anything laboriously; neither hast thou bought for Me incense with money, nor have I desired the fat of thy sacrifices; but thou hast stood before Me in thy sins and in thine iniquities.”[Isaiah 43:23-24] He says, therefore, “Upon this man will I look, even upon him that is humble, and meek, and who trembles at My words.” “For the fat and the fat flesh shall not take away from thee thine unrighteousness.” “This is the fast which I have chosen, saith ...
Ante-Nicene Fathers, Volume 1, page 511, footnote 1 (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 4336 (In-Text, Margin)
14. And those of them who declare that God would make a new covenant with men, not such as that which He made with the fathers at Mount Horeb, and would give to men a new heart and a new spirit; and again, “And remember ye not the things of old: behold, I make new things which shall now arise, and ye shall know it; and I will make a way in the desert, and rivers in a dry land, to give drink to my chosen people, my people whom I have acquired, that they may show forth my praise,”[Isaiah 43:19-21] —plainly announced that liberty which distinguishes the new covenant, and the new wine which is put into new bottles, [that is], the faith which is in Christ, by which He has proclaimed the way of righteousness sprung up in the desert, and the streams of ...
Ante-Nicene Fathers, Volume 2, page 133, footnote 5 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Athenagoras (HTML)
A Plea for the Christians (HTML)
Chapter IX.—The Testimony of the Prophets. (HTML)
CCEL Footnote 725 (In-Text, Margin)
... operations of their minds by the impulses of the Divine Spirit, uttered the things with which they were inspired, the Spirit making use of them as a flute-player breathes into a flute;—what, then, do these men say? “The Lord is our God; no other can be compared with Him.” And again: “I am God, the first and the last, and besides Me there is no God.” In like manner: “Before Me there was no other God, and after Me there shall be none; I am God, and there is none besides Me.”[Isaiah 43:10-11] And as to His greatness: “Heaven is My throne, and the earth is the footstool of My feet: what house will ye build for Me, or what is the place of My rest?” But I leave it to you, when you meet with the books themselves, to examine carefully the ...
Ante-Nicene Fathers, Volume 2, page 231, footnote 4 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book I (HTML)
Chapter IX.—That It is the Prerogative of the Same Power to Be Beneficent and to Punish Justly. Also the Manner of the Instruction of the Logos. (HTML)
... Thine own pasture; yea, O Instructor, feed us on Thy holy mountain the Church, which towers aloft, which is above the clouds, which touches heaven. “And I will be,” He says, “their Shepherd,” and will be near them, as the garment to their skin. He wishes to save my flesh by enveloping it in the robe of immortality, and He hath anointed my body. “They shall call Me,” He says, “and I will say, Here am I.” Thou didst hear sooner than I expected, Master. “And if they pass over, they shall not slip,”[Isaiah 43:2] saith the Lord. For we who are passing over to immortality shall not fall into corruption, for He shall sustain us. For so He has said, and so He has willed. Such is our Instructor, righteously good. “I came not,” He says, “to be ministered unto, ...
Ante-Nicene Fathers, Volume 2, page 492, footnote 1 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VI (HTML)
Chapter VI.—The Gospel Was Preached to Jews and Gentiles in Hades. (HTML)
... chews the cud. And the Gentile is designated by the bear, which is an unclean and wild beast. And this animal brings forth a shapeless lump of flesh, which it shapes into the likeness of a beast solely by its tongue. For he who is convened from among the Gentiles is formed from a beastlike life to gentleness by the word; and, when once tamed, is made clean, just as the ox. For example, the prophet says, “The sirens, and the daughters of the sparrows, and all the beasts of the field, shall bless me.”[Isaiah 43:20] Of the number of unclean animals, the wild beasts of the field are known to be, that is, of the world; since those who are wild in respect of faith, and polluted in life, and not purified by the righteousness which is according to the law, are ...
Ante-Nicene Fathers, Volume 2, page 583, footnote 4 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Fragments of Clemens Alexandrinus (HTML)
CCEL Footnote 3819 (In-Text, Margin)
And it is ours to flee to God. And let us endeavour after this ceaselessly and energetically. For He says, “Come unto Me, all ye that labour and are heavy laden, and I will give you rest.” And prayer and confession with humility are voluntary acts. Wherefore it is enjoined, “First tell thy sins, that thou mayest be justified.”[Isaiah 43:26] What afterwards we shall obtain, and what we shall be, it is not for us to judge.
Ante-Nicene Fathers, Volume 3, page 285, footnote 10 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book I. Wherein is described the god of Marcion. He is shown to be utterly wanting in all the attributes of the true God. (HTML)
Marcion, Justifying His Antithesis Between the Law and the Gospel by the Contention of St. Paul with St. Peter, Shown to Have Mistaken St. Paul's Position and Argument. Marcion's Doctrine Confuted Out of St. Paul's Teaching, Which Agrees Wholly with the Creator's Decrees. (HTML)
... transfer them to the faith of another god and christ, but rather to perpetuate the teaching of the law; because he blames them for maintaining circumcision, and observing times, and days, and months, and years, according to those Jewish ceremonies which they ought to have known were now abrogated, according to the new dispensation purposed by the Creator Himself, who of old foretold this very thing by His prophets. Thus He says by Isaiah: Old things have passed away. “Behold, I will do a new thing.”[Isaiah 43:19] And in another passage: “I will make a new covenant, not according to the covenant that I made with their fathers, when I brought them out of the land of Egypt.” In like manner by Jeremiah: Make to yourselves a new covenant, “circumcise yourselves ...
Ante-Nicene Fathers, Volume 3, page 346, footnote 10 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book IV. In Which Tertullian Pursues His Argument. Jesus is the Christ of the Creator. He Derives His Proofs from St. Luke's Gospel; That Being the Only Historical Portion of the New Testament Partially Accepted by Marcion. This Book May Also Be Regarded as a Commentary on St. Luke. It Gives Remarkable Proof of Tertullian's Grasp of Scripture, and Proves that “The Old Testament is Not Contrary to the New.“ It Also Abounds in Striking Expositions of Scriptural Passages, Embracing Profound Views of Revelation, in Connection with the Nature of Man. (HTML)
Examination of the Antitheses of Marcion, Bringing Them to the Test of Marcion's Own Gospel. Certain True Antitheses in the Dispensations of the Old and the New Testaments. These Variations Quite Compatible with One and the Same God, Who Ordered Them. (HTML)
... Isaiah says, “For the Lord will make a decisive word in the land.” Because the New Testament is compendiously short, and freed from the minute and perplexing burdens of the law. But why enlarge, when the Creator by the same prophet foretells the renovation more manifestly and clearly than the light itself? “Remember not the former things, neither consider the things of old” (the old things have passed away, and new things are arising). “Behold, I will do new things, which shall now spring forth.”[Isaiah 43:18-19] So by Jeremiah: “Break up for yourselves new pastures, and sow not among thorns, and circumcise yourselves in the foreskin of your heart.” And in another passage: “Behold, the days come, saith the Lord, that I will make a new covenant with the house ...
Ante-Nicene Fathers, Volume 3, page 361, footnote 14 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book IV. In Which Tertullian Pursues His Argument. Jesus is the Christ of the Creator. He Derives His Proofs from St. Luke's Gospel; That Being the Only Historical Portion of the New Testament Partially Accepted by Marcion. This Book May Also Be Regarded as a Commentary on St. Luke. It Gives Remarkable Proof of Tertullian's Grasp of Scripture, and Proves that “The Old Testament is Not Contrary to the New.“ It Also Abounds in Striking Expositions of Scriptural Passages, Embracing Profound Views of Revelation, in Connection with the Nature of Man. (HTML)
The Call of Levi the Publican. Christ in Relation to the Baptist. Christ as the Bridegroom. The Parable of the Old Wine and the New. Arguments Connecting Christ with the Creator. (HTML)
... old bottles, and brain-muddled with the new wine; and therefore to the old (that is to say, to the prior) gospel you have sewed on the patch of your new-fangled heresy. I should like to know in what respect the Creator is inconsistent with Himself. When by Jeremiah He gave this precept, “Break up for yourselves new pastures,” does He not turn away from the old state of things? And when by Isaiah He proclaims how “old things were passed away; and, behold, all things, which I am making, are new,”[Isaiah 43:19] does He not advert to a new state of things? We have generally been of opinion that the destination of the former state of things was rather promised by the Creator, and exhibited in reality by Christ, only under the authority of one and the same ...
Ante-Nicene Fathers, Volume 3, page 364, footnote 28 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book IV. In Which Tertullian Pursues His Argument. Jesus is the Christ of the Creator. He Derives His Proofs from St. Luke's Gospel; That Being the Only Historical Portion of the New Testament Partially Accepted by Marcion. This Book May Also Be Regarded as a Commentary on St. Luke. It Gives Remarkable Proof of Tertullian's Grasp of Scripture, and Proves that “The Old Testament is Not Contrary to the New.“ It Also Abounds in Striking Expositions of Scriptural Passages, Embracing Profound Views of Revelation, in Connection with the Nature of Man. (HTML)
Christ's Connection with the Creator Shown. Many Quotations Out of the Old Testament Prophetically Bear on Certain Events of the Life of Jesus--Such as His Ascent to Praying on the Mountain; His Selection of Twelve Apostles; His Changing Simon's Name to Peter, and Gentiles from Tyre and Sidon Resorting to Him. (HTML)
... figurative hints up and down the Creator’s dispensation in the twelve springs of Elim; in the twelve gems of Aaron’s priestly vestment; and in the twelve stones appointed by Joshua to be taken out of the Jordan, and set up for the ark of the covenant. Now, the same number of apostles was thus portended, as if they were to be fountains and rivers which should water the Gentile world, which was formerly dry and destitute of knowledge (as He says by Isaiah: “I will put streams in the unwatered ground”[Isaiah 43:20]); as if they were to be gems to shed lustre upon the church’s sacred robe, which Christ, the High Priest of the Father, puts on; as if, also, they were to be stones massive in their faith, which the true Joshua took out of the laver of the Jordan, ...
Ante-Nicene Fathers, Volume 3, page 431, footnote 10 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book V. Wherein Tertullian proves, with respect to St. Paul's epistles, what he had proved in the preceding book with respect to St. Luke's gospel. Far from being at variance, they were in perfect unison with the writings of the Old Testament, and therefore testified that the Creator was the only God, and that the Lord Jesus was his Christ. As in the preceding books, Tertullian supports his argument with profound reasoning, and many happy illustrations of Holy Scripture. (HTML)
On the Epistle to the Galatians. The Abolition of the Ordinances of the Mosaic Law No Proof of Another God. The Divine Lawgiver, the Creator Himself, Was the Abrogator. The Apostle's Doctrine in the First Chapter Shown to Accord with the Teaching of the Old Testament. The Acts of the Apostles Shown to Be Genuine Against Marcion. This Book Agrees with the Pauline Epistles. (HTML)
The epistle which we also allow to be the most decisive against Judaism, is that wherein the apostle instructs the Galatians. For the abolition of the ancient law we fully admit, and hold that it actually proceeds from the dispensation of the Creator,—a point which we have already often treated in the course of our discussion, when we showed that the innovation was foretold by the prophets of our God. Now, if the Creator indeed promised that “the ancient things should pass away,”[Isaiah 43:18-19] to be superseded by a new course of things which should arise, whilst Christ marks the period of the separation when He says, “The law and the prophets were until John” —thus making the Baptist the limit between the two dispensations of the old things then ...
Ante-Nicene Fathers, Volume 3, page 456, footnote 6 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book V. Wherein Tertullian proves, with respect to St. Paul's epistles, what he had proved in the preceding book with respect to St. Luke's gospel. Far from being at variance, they were in perfect unison with the writings of the Old Testament, and therefore testified that the Creator was the only God, and that the Lord Jesus was his Christ. As in the preceding books, Tertullian supports his argument with profound reasoning, and many happy illustrations of Holy Scripture. (HTML)
The Eternal Home in Heaven. Beautiful Exposition by Tertullian of the Apostle's Consolatory Teaching Against the Fear of Death, So Apt to Arise Under Anti-Christian Oppression. The Judgment-Seat of Christ--The Idea, Anti-Marcionite. Paradise. Judicial Characteristics of Christ Which are Inconsistent with the Heretical Views About Him; The Apostle's Sharpness, or Severity, Shows Him to Be a Fit Preacher of the Creator's Christ. (HTML)
... sentences, and has thereby affirmed that all will have to be present at the tribunal in their bodies. For it will be impossible to pass sentence except on the body, for what has been done in the body. God would be unjust, if any one were not punished or else rewarded in that very condition, wherein the merit was itself achieved. “If therefore any man be in Christ, he is a new creature; old things are passed away; behold, all things are become new;” and so is accomplished the prophecy of Isaiah.[Isaiah 43:19] When also he (in a later passage) enjoins us “to cleanse ourselves from all filthiness of flesh and blood” (since this substance enters not the kingdom of God); when, again, he “espouses the church as a chaste virgin to Christ,” a spouse to a spouse ...
Ante-Nicene Fathers, Volume 3, page 472, footnote 7 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book V. Wherein Tertullian proves, with respect to St. Paul's epistles, what he had proved in the preceding book with respect to St. Luke's gospel. Far from being at variance, they were in perfect unison with the writings of the Old Testament, and therefore testified that the Creator was the only God, and that the Lord Jesus was his Christ. As in the preceding books, Tertullian supports his argument with profound reasoning, and many happy illustrations of Holy Scripture. (HTML)
The Epistle to the Colossians. Time the Criterion of Truth and Heresy. Application of the Canon. The Image of the Invisible God Explained. Pre-Existence of Our Christ in the Creator's Ancient Dispensations. What is Included in the Fulness of Christ. The Epicurean Character of Marcion's God. The Catholic Truth in Opposition Thereto. The Law is to Christ What the Shadow is to the Substance. (HTML)
... conduct of those persons who “held not the Head,” even Him in whom all things are gathered together; for they are all recalled to Christ, and concentrated in Him as their initiating principle —even the meats and drinks which were indifferent in their nature. All the rest of his precepts, as we have shown sufficiently, when treating of them as they occurred in another epistle, emanated from the Creator, who, while predicting that “old things were to pass away,” and that He would “make all things new,”[Isaiah 43:18-19] commanded men “to break up fresh ground for themselves,” and thereby taught them even then to put off the old man and put on the new.
Ante-Nicene Fathers, Volume 4, page 78, footnote 3 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Modesty. (HTML)
Examples of Such Offences Under the Old Dispensation No Pattern for the Disciples of the New. But Even the Old Has Examples of Vengeance Upon Such Offences. (HTML)
CCEL Footnote 749 (In-Text, Margin)
Plainly, if you show by what patronages of heavenly precedents and precepts it is that you open to adultery alone—and therein to fornication also—the gate of repentance, at this very line our hostile encounter will forthwith cross swords. Yet I must necessarily prescribe you a law, not to stretch out your hand after the old things,[Isaiah 43:18] not to look backwards: for “the old things are passed away,” according to Isaiah; and “a renewing hath been renewed,” according to Jeremiah; and “forgetful of former things, we are reaching forward,” according to the apostle; and “the law and the prophets (were) until John,” according to the Lord. For even if we are just now ...
Ante-Nicene Fathers, Volume 5, page 53, footnote 9 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book V. (HTML)
Further Exposition of the Heresy of the Naasseni; Profess to Follow Homer; Acknowledge a Triad of Principles; Their Technical Names of the Triad; Support These on the Authority of Greek Poets; Allegorize Our Saviour's Miracles; The Mystery of the Samothracians; Why the Lord Chose Twelve Disciples; The Name Corybas, Used by Thracians and Phrygians, Explained; Naasseni Profess to Find Their System in Scripture; Their Interpretation of Jacob's Vision; Their Idea of the “Perfect Man;” The “Perfect Man” Called “Papa” By the Phrygians; The Naasseni and Phrygians on the Resurrection; The Ecstasis of St. Paul; The Mysteries of Religion as Alluded to by Christ; Interpretation of the Parable of the Sower; Allegory of the Promised Land (HTML)
... flood,” according to the Psalter, “and who speaketh and crieth from many waters.” The “many waters,” he says, are the diversified generation of mortal men, from which (generation) he cries and vociferates to the unportrayed man, saying, “Preserve my only-begotten from the lions.” In reply to him, it has, says he, been declared, “Israel, thou art my child: fear not; even though thou passest through rivers, they shall not drown thee; even though thou passest through fire, it shall not scorch thee.”[Isaiah 43:1-2] By rivers he means, says he, the moist substance of generation, and by fire the impulsive principle and desire for generation. “Thou art mine; fear not.” And again, he says, “If a mother forget her children, so as not to have pity on them and give ...
Ante-Nicene Fathers, Volume 5, page 360, footnote 4 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Epistles of Cyprian. (HTML)
Cæcilius, on the Sacrament of the Cup of the Lord. (HTML)
CCEL Footnote 2676 (In-Text, Margin)
8. But as often as water is named alone in the Holy Scriptures, baptism is referred to, as we see intimated in Isaiah: “Remember not,” says he, “the former things, and consider not the things of old. Behold, I will do a new thing, which shall now spring forth; and ye shall know it. I will even make a way in the wilderness, and rivers in the dry place, to give drink to my elected people, my people whom I have purchased, that they might show forth my praise.”[Isaiah 43:18-21] There God foretold by the prophet, that among the nations, in places which previously had been dry, rivers should afterwards flow plenteously, and should provide water for the elected people of God, that is, for those who were made sons of God by the generation of ...
Ante-Nicene Fathers, Volume 5, page 502, footnote 3 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Exhortation to Martyrdom, Addressed to Fortunatus. (HTML)
That injuries and penalties of persecutions are not to be feared by us, because greater is the Lord to protect than the devil to assault. (HTML)
... says, “which thou shalt suffer.” Nor does any one else promise to us security and protection, than He who also speaks by Isaiah the prophet, saying: “Fear not; for I have redeemed thee, and called thee by thy name: thou art mine. And if thou passest through the water, I am with thee, and the rivers shall not overflow thee. And if thou passest through the fire, thou shalt not be burned, and the flame shall not burn thee; for I, the Lord thy God, the Holy One of Israel, am He who maketh thee safe.”[Isaiah 43:1-3] Who also promises in the Gospel that divine help shall not be wanting to God’s servants in persecutions, saying: “But when they shall deliver you up, take no thought how or what ye shall speak. For it shall be given you in that hour what ye shall ...
Ante-Nicene Fathers, Volume 5, page 511, footnote 2 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book I. (HTML)
In Isaiah: “Therefore remember ye not the former things, neither reconsider the ancient things. Behold, I make new the things which shall now arise, and ye shall know it; and I will make in the desert a way, and rivers in a dry place, to give drink to my chosen race, my people whom I acquired, that they should show forth my praises.”[Isaiah 43:18-21] In the same also: “If they thirst, He will lead them through the deserts; He will bring forth water from the rock; the rock shall be cloven, and the water shall flow: and my people shall drink.” Moreover, in the Gospel according to Matthew, John says: “I indeed baptize you with water unto repentance: but He that cometh after me ...
Ante-Nicene Fathers, Volume 5, page 592, footnote 7 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
Treatises Attributed to Cyprian on Questionable Authority. (HTML)
Exhortation to Repentance. (HTML)
CCEL Footnote 4892 (In-Text, Margin)
Also in the same place: “I am He, I am He that blotteth out thy iniquities, and will not remember them; but do thou remember them, and let us be judged together; do thou first tell thine unrighteousnesses.”[Isaiah 43:25]
Ante-Nicene Fathers, Volume 5, page 642, footnote 4 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Novatian. (HTML)
A Treatise of Novatian Concerning the Trinity. (HTML)
In Fine, Notwithstanding the Said Heretics Have Gathered the Origin of Their Error from Consideration of What is Written: Although We Call Christ God, and the Father God, Still Scripture Does Not Set Forth Two Gods, Any More Than Two Lords or Two Teachers. (HTML)
CCEL Footnote 5283 (In-Text, Margin)
... as these. But neither the Holy Scriptures nor we suggest to them the reasons of their perdition and blindness, if they either will not, or cannot, see what is evidently written in the midst of the divine documents. For we both know, and read, and believe, and maintain that God is one, who made the heaven as well as the earth, since we neither know any other, nor shall we at any time know such, seeing that there is none. “I,” says He, “am God, and there is none beside me, righteous and a Saviour.”[Isaiah 43:11] And in another place: “I am the first and the last, and beside me there is no God who is as I.” And, “Who hath meted out heaven with a span, and the earth with a handful? Who has suspended the mountains in a balance, and the woods on scales?” And ...
Ante-Nicene Fathers, Volume 5, page 663, footnote 6 (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 5420 (In-Text, Margin)
... from your impieties, and your iniquities shall not be to you for a punishment. Cast away from you all your impieties which ye have committed against me; and make to yourselves a new heart and a new spirit. And why do ye deliver yourselves over to death, O house of Israel? For I do not desire the death of the sinner.” “I am He, I am He who blot out thy crimes, and I will not remember them. But do thou have in mind, and let us judge; tell thou thy wickednesses first, that thou mayest be justified.”[Isaiah 43:25-26] While the way of mercy, brethren, is open, let us entreat God with full atonements; let us humble ourselves, that we may be exalted; let us acquiesce in the divine exhortation, whereby we may escape the day of the Lord and His anger. For thus He ...
Ante-Nicene Fathers, Volume 6, page 387, footnote 3 (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 3034 (In-Text, Margin)
... gracious condescension, with which Thou inclinest towards us, as a Mediator bringing peace, to establish harmony between earth and heaven. I seek Thee, the Great Author of all. With longing I expect Thee who, with Thy word, embracest all things. I wait for Thee, the Lord of life and death. For Thee I look, the Giver of the law, and the Successor of the law. I hunger for Thee, who quickenest the dead; I thirst for Thee, who refreshest the weary; I desire Thee, the Creator and Redeemer of the world.[Isaiah 43:10] Thou art our God, and Thee we adore; Thou art our holy Temple, and in Thee we pray; Thou art our Lawgiver, and Thee we obey; Thou art God of all things the First. Before Thee was no other god begotten of God the Father; neither after Thee shall ...
Ante-Nicene Fathers, Volume 8, page 568, footnote 6 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Apocrypha of the New Testament. (HTML)
Revelation of Moses. (HTML)
CCEL Footnote 2473 (In-Text, Margin)
... angels, Behold, you cast me out. I beseech you, allow me to take sweet odours out of paradise, in order that, after I go out, I may offer sacrifice to God, that God may listen to me. And the angels, advancing, said to God, Jael, eternal King, order to be given to Adam sacrifices of sweet odour out of paradise. And God ordered Adam to go, that he might take perfumes of sweet odour out of paradise for his food. And the angels let him go, and he gathered both kinds—saffron and spikenard, and calamus[Isaiah 43:24] and cinnamon, and other seeds for his food; and having taken them, he went forth out of paradise. And we came to the earth.
Ante-Nicene Fathers, Volume 9, page 343, footnote 3 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book II. (HTML)
The Prophets Bore Witness to Christ and Foretold Many Things Concerning Him. (HTML)
... universe through Mediator and High-Priest and Paraclete, and as his religion is a halting one who does not go in through the door to the Father, so also in the case of men of old time. Their religion was sanctified and made acceptable to God by their knowledge and faith and expectation of Christ. For we have observed that God declares Himself to be a witness and exhorts them all to declare the same about Christ, and to be imitators of Him, bearing witness of Him to all who require it. For he says,[Isaiah 43:10] “Be witnesses for Me, and I am witness, saith the Lord God, and My servant whom I have chosen.” Now every one who bears witness to the truth, whether he support it by words or deeds, or in whatever way, may properly be called a witness (martyr); but ...
Ante-Nicene Fathers, Volume 9, page 465, 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 XII. (HTML)
The Exchange for One's Life. (HTML)
... an exchange for his own life, but God gave an exchange for the life of us all, “the precious blood of Christ Jesus,” according as “we were bought with a price,” “having been redeemed, not with corruptible things as silver or gold, but with precious blood, as of a lamb without blemish and without spot,” even of Christ. And in Isaiah it is said to Israel, “I gave Ethiopia in exchange for thee, and Egypt and Syene for thee; from what time thou hast become honourable before Me thou wast glorified.”[Isaiah 43:3-4] For the exchange, for example, of the first-born of Israel was the first-born of the Egyptians, and the exchange for Israel was the Egyptians who died in the last plagues that came upon Egypt, and in the drowning which took place after the plagues. ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 106, footnote 6 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
An Exhortation to Theodore After His Fall. (HTML)
Letter I (HTML)
CCEL Footnote 290 (In-Text, Margin)
... thee, but to fear the Lord thy God, and to walk in all His ways, and to love Him?” He then who is so anxious to be loved by us, and does everything for this end, and did not spare even His only begotten Son on account of His love towards us, and who counts it a desirable thing if at any time we become reconciled to Himself, how shall He not welcome and love us when we repent? Hear at least what He says by the mouth of the prophet: “Declare thou first thy iniquities that thou mayest be justified.”[Isaiah 43:26] Now this He demands from us in order to intensify our love towards Him. For when one who loves, after enduring many insults at the hands of those who are beloved, even then does not extinguish his fondness for them, the only reason why he takes ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 190, footnote 4 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Three Homilies Concerning the Power of Demons. (HTML)
Homily II. On the Power of Man to Resist the Devil. (HTML)
CCEL Footnote 595 (In-Text, Margin)
6. Do you wish that I shall speak of the ways of repentance? They are many, and various, and different, and all lead to heaven. The first way of repentance is condemnation of sins. “Declare thou first thy sins that thou mayest be justified.”[Isaiah 43:26] Wherefore also the prophet said “I said, I will speak out, my transgression to the Lord, and thou remittedst the iniquity of my heart.” Condemn thyself therefore for thy sins. This is enough for the Master by way of self-defence. For he who condemns his sins, is slower to fall into them again. Awake thy conscience, that inward accuser, in order that thou mayest have no ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 454, footnote 9 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against the Pelagians. (HTML)
Book I (HTML)
CCEL Footnote 5168 (In-Text, Margin)
... ourselves, and the truth is not in us?” You cannot explain. You hesitate and are confused. Listen to the same Evangelist telling us that “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” We are then righteous when we confess that we are sinners, and our righteousness depends not upon our own merits, but on the mercy of God, as the Holy Scripture says, “The righteous man accuseth himself when he beginneth to speak,” and elsewhere,[Isaiah 43:26] “Tell thy sins that thou mayest be justified.” “God hath shut up all under sin, that He may have mercy upon all.” And the highest righteousness of man is this—whatever virtue he may be able to acquire, not to think it his own, but the gift of God. ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 82, footnote 1 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book IV (HTML)
... nature. Thy points to the Author, Thee to Him Who is the Author’s offspring. For He is God from God, as these same words of the prophet declare, God, Thy God, hath anointed Thee. And His own words bear witness that there is no God anterior to God the Un-originate; Be ye My witnesses, and I am witness, saith the Lord God, and My Servant Whom I have chosen, that ye may know and believe and understand that I am, and before Me there is no other God, nor shall be after Me[Isaiah 43:10]. Thus the majesty of Him that has no beginning is declared, and the glory of Him that is from the Unoriginate is safeguarded; for God, Thy God, hath anointed Thee. That word Thy declares His birth, yet does not contradict His nature; ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 4b, footnote 10 (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)
Proof that God is one and not many. (HTML)
... doubt to those who believe in the Holy Scriptures. For the Lord says in the beginning of the Law: I am the Lord thy God, which have brought thee out of the land of Egypt. Thou shalt have no other Gods before Me. And again He says, Hear, O Israel, the Lord our God is one Lord. And in Isaiah the prophet we read, For I am the first God and I am the last, and beside Me there is no God. Before Me there was not any God, nor after Me will there be any God, and beside Me there is no God[Isaiah 43:10]. And the Lord, too, in the holy gospels speaketh these words to His Father, And this is life eternal, that they may know Thee the only true God. But with those that do not believe in the Holy Scriptures we will reason thus.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 144, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book III. (HTML)
Chapter X. The Divinity of the Holy Spirit is supported by a passage of St. John. This passage was, indeed, erased by heretics, but it is a vain attempt, since their faithlessness could thereby more easily be convicted. The order of the context is considered in order that this passage may be shown to refer to the Spirit. He is born of the Spirit who is born again of the same Spirit, of Whom Christ Himself is believed to have been born and born again. Again, the Godhead of the Spirit is inferred from two testimonies of St. John; and lastly, it is explained how the Spirit, the water, and the blood are called witnesses. (HTML)
61. You have blotted it out, indeed, in your breasts and minds, but the Word of God is not blotted out, the Holy Spirit is not blotted out, but turns away from impious minds; not grace but iniquity is blotted out; for it is written: “I am He, I am He that blot out thine iniquities.”[Isaiah 43:25] Lastly, Moses, making request for the people, says: “Blot me out of Thy book, if Thou sparest not this people.” And yet he was not blotted out, because he had no iniquity, but grace flowed forth.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 209, footnote 5 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter VIII. The likeness of the Son to the Father being proved, it is not hard to prove the Son's eternity, though, indeed, this may be established on the authority of the Prophet Isaiah and St. John the Evangelist, by which authority the heretical leaders are shown to be refuted. (HTML)
55. Let us take them, then, in their order. In the Old Testament—to cite one out of a multitude of testimonies—it is written: “Before Me hath there been no other God, and after Me shall there be none.”[Isaiah 43:10] I will not comment on this place, but ask thee straight: “Who speaks these words,—the Father or the Son?” Whichever of the two thou sayest, thou wilt find thyself convinced, or, if a believer, instructed. Who, then, speaks these words, the Father or the Son? If it is the Son, He says, “Before Me hath there been no other God;” if the Father, He says, “After Me shall there be none.” The One hath ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 340, footnote 6 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Concerning Repentance. (HTML)
Book I. (HTML)
Chapter XIV. St. Ambrose explains that the flesh given to Satan for destruction is eaten by the serpent when the soul is set free from carnal desires. He gives, therefore, various rules for guarding the senses, points out the snares laid for us by means of pleasures, and exhorts his hearers not to fear the destruction of the flesh by the serpent. (HTML)
... that our spirit may not sympathize with the weakness of the flesh, nor be set on fire by the vapours of the flesh and the heat of our members. “It is better to marry than to burn,” for there is a flame which burns within. Let us not then suffer this fire to approach the bosom of our minds and the depths of our hearts, lest we burn up the covering of our inmost hearts, and lest the devouring fire of lust consume this outward garment of the soul and its fleshy veil, but let us pass through the fire.[Isaiah 43:2] And should any one fall into the fire of love let him leap over it and pass forth; let him not bind to himself adulterous lust with the bands of thoughts, let him not tie knots around himself by the fastenings of continual reflection, let him not ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 341, footnote 5 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Concerning Repentance. (HTML)
Book I. (HTML)
Chapter XIV. St. Ambrose explains that the flesh given to Satan for destruction is eaten by the serpent when the soul is set free from carnal desires. He gives, therefore, various rules for guarding the senses, points out the snares laid for us by means of pleasures, and exhorts his hearers not to fear the destruction of the flesh by the serpent. (HTML)
74. Let us then pass through the fires of youth and the glow of early years; let us pass through the waters, let us not remain therein, lest the deep floods shut us in. Let us rather pass over, that we too may say: “Our soul has passed over the stream,” for he who has passed over is safe. And lastly, the Lord speaks thus: “If thou pass through the water, I am with thee, the rivers shall not overflow thee.”[Isaiah 43:2] And the prophet says: “I have seen the wicked exalted above the cedars of Libanus, and I passed by, and lo, he was not.” Pass by things of this world, and you will see that the high places of the wicked have fallen. Moses, too, passing by things of this world, saw a great sight and said: “I ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 349, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Concerning Repentance. (HTML)
Book II. (HTML)
Chapter IV. St. Ambrose turns against the Novatians themselves another objection concerning blasphemy against the Holy Spirit, showing that it consists in an erroneous belief, proving this by St. Peter's words against Simon Magus, and other passages, exhorting the Novatians to return to the Church, affirming that such is our Lord's mercy that even Judas would have found forgiveness had he repented. (HTML)
28. But if they be not converted, do you at least repent, who by many a slip have fallen from the lofty pinnacle of innocence and faith. We have a good Lord, Whose will it is to forgive all, Who called you by the prophet, and said: “I, even I, am He that blotteth out transgressions, and I will not remember, but do thou remember, and let us plead together.”[Isaiah 43:25]
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 429, footnote 2 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part II. Containing Conferences XI-XVII. (HTML)
Conference XIII. The Third Conference of Abbot Chæremon. On the Protection of God. (HTML)
Chapter XII. That a good will should not always be attributed to grace, nor always to man himself. (HTML)
... freely chosen blindness of the Jews, which they by their obstinacy brought upon themselves, saying: “Hear ye deaf, and ye blind, behold that you may see. Who is deaf but My servant? and blind, but he to whom I have sent My messengers?” And that no one might ascribe this blindness of theirs to nature instead of to their own will, elsewhere He says: “Bring forth the people that are blind and have eyes: that are deaf and have ears;” and again: “having eyes, but ye see not; and ears, but ye hear not.”[Isaiah 43:8] The Lord also says in the gospel: “Because seeing they see not, and hearing they hear not neither do they understand.” And in them is fulfilled the prophecy of Isaiah which says: “Hearing ye shall hear and shall not understand: and seeing ye shall ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 499, footnote 3 (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 XX. Conference of Abbot Pinufius. On the End of Penitence and the Marks of Satisfaction. (HTML)
Chapter VI. A question whether our sins ought to be remembered out of contrition of heart. (HTML)
... iniquity of my heart;” or how, when we kneel in prayer shall we be able to stir ourselves up to tears of confession, by which we may be able to obtain pardon for our offences, according to these words: “Every night will I wash my bed: I will water my couch with tears;” if we expel from our hearts all recollection of our faults, though on the contrary we are bidden carefully to preserve the remembrance of them, as the Lord says: “And thine iniquities I will not remember: but do thou recollect them?”[Isaiah 43:25-26] Wherefore not only when I am at work, but also when I am at prayer I try of set purpose to recall to my mind the recollection of my sins, that I may be more effectually inclined to true humility and contrition of heart, and venture to say with the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 499, footnote 7 (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 XX. Conference of Abbot Pinufius. On the End of Penitence and the Marks of Satisfaction. (HTML)
Chapter VII. The answer showing how far we ought to preserve the recollection of previous actions. (HTML)
... “My tears have been my meat day and night;” so that in the end it may be vouchsafed to him to hear these words: “Let thy voice cease from weeping, and thine eyes from tears: for there is a reward for thy labour, saith the Lord;” and these words also may be uttered of him by the voice of the Lord: “I have blotted out as a cloud thine iniquities, and as a mist thy sins:” and again: “I even I am He that blotteth out thine iniquities for mine own sake, and thine offences I will no longer remember;”[Isaiah 43:25] and so, when he is freed from the “cords of his sins,” by which “everyone is bound,” he will with all thanksgiving sing to the Lord: “Thou hast broken my chains: I will offer to thee the sacrifice of praise.”
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 500, footnote 12 (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 XX. Conference of Abbot Pinufius. On the End of Penitence and the Marks of Satisfaction. (HTML)
Chapter VIII. Of the various fruits of penitence. (HTML)
... obdurate heart turn away any from the saving remedy and the fount of so much goodness, because even if we have done all these things, they will not be able to expiate our offences, unless they are blotted out by the goodness and mercy of the Lord, who when He sees the service of pious efforts offered by us with a humble heart, supports our small and puny efforts with the utmost bounty, and says: “I even I am He that blotteth out thine iniquities for Mine own sake, and I will remember thy sins no more.”[Isaiah 43:25] Whoever then is aiming at this condition, which we have mentioned, will seek the grace of satisfaction by daily fasting and mortification of heart and body, for, as it is written, “Without shedding of blood there is no remission;” and this not ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 80, footnote 4 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Letters. (HTML)
To Theodore, Bishop of Forum Julii. (HTML)
CCEL Footnote 464 (In-Text, Margin)
... urgent danger implore the aid first of penitence, then of reconciliation, must neither means of amendment nor reconciliation be forbidden: because we cannot place limits to God’s mercy nor fix times for Him with whom true conversion suffers no delay of forgiveness, as says God’s Spirit by the prophet, “when thou hast turned and lamented, then shalt thou be saved;” and elsewhere, “Declare thou thy iniquities beforehand, that thou may’st be justified[Isaiah 43:26];” and again, “For with the Lord there is mercy, and with Him is plenteous redemption.” And so in dispensing God’s gifts we must not be hard, nor neglect the tears and groans of self-accusers, seeing ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 392, footnote 8 (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 Persecution. (HTML)
CCEL Footnote 1090 (In-Text, Margin)
... nor did I make void My covenant with them. ” In answer I said to him:—“Right good is this that I have heard from thee, that God is with you. Against thy words will I also speak unto thee. For I said the Prophet said unto Israel, as from the mouth of God:— If thou shalt pass through the sea, I will be with thee, and the rivers shall not overflow thee; and if thou shalt walk upon fire, thou shalt not be burned, and the flame shall not search thee; because the Lord thy God is with thee.[Isaiah 43:2-3] Thus there is not one righteous and good and wise man out of all your people, who could pass through the sea and live and not be drowned; or (through) the river without its overflowing him; or who could walk over fire and see whether he would not be ...