Early Church Fathers Scripture Index : Texts
Isaiah 44
There are 51 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 110, footnote 10 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Antiochians (HTML)
Chapter III.—The same continued. (HTML)
CCEL Footnote 1225 (In-Text, Margin)
The prophets also, when they speak as in the person of God, [saying,] “I am God, the first [of beings], and I am also the last, and besides Me there is no God,”[Isaiah 44:6] concerning the Father of the universe, do also speak of our Lord Jesus Christ. “A Son,” they say, has been given to us, on whose shoulder the government is from above; and His name is called the Angel of great counsel, Wonderful, Counsellor, the strong and mighty God.” And concerning His incarnation, “Behold, a virgin shall be with Child, and shall bring forth a Son; and they shall call his name Immanuel.” And ...
Ante-Nicene Fathers, Volume 1, page 165, footnote 5 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Justin Martyr (HTML)
The First Apology (HTML)
Chapter IX.—Folly of idol worship. (HTML)
CCEL Footnote 1781 (In-Text, Margin)
And neither do we honour with many sacrifices and garlands of flowers such deities as men have formed and set in shrines and called gods; since we see that these are soulless and dead, and have not the form of God (for we do not consider that God has such a form as some say that they imitate to His honour), but have the names and forms of those wicked demons which have appeared. For why need we tell you who already know, into what forms the craftsmen,[Isaiah 44:9-20] carving and cutting, casting and hammering, fashion the materials? And often out of vessels of dishonour, by merely changing the form, and making an image of the requisite shape, they make what they call a god; which we consider not only senseless, but to be even ...
Ante-Nicene Fathers, Volume 1, page 281, footnote 3 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Justin Martyr (HTML)
Hortatory Address to the Greeks (HTML)
Chapter XXI.—The namelessness of God. (HTML)
CCEL Footnote 2548 (In-Text, Margin)
For God cannot be called by any proper name, for names are given to mark out and distinguish their subject-matters, because these are many and diverse; but neither did any one exist before God who could give Him a name, nor did He Himself think it right to name Himself, seeing that He is one and unique, as He Himself also by His own prophets testifies, when He says, “I God am the first,” and after this, “And beside me there is no other God.”[Isaiah 44:6] On this account, then, as I before said, God did not, when He sent Moses to the Hebrews, mention any name, but by a participle He mystically teaches them that He is the one and only God. “For,” says He; “I am the Beingi;” manifestly contrasting Himself, “the Being,” ...
Ante-Nicene Fathers, Volume 1, page 419, footnote 14 (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 3344 (In-Text, Margin)
... David: “The gods of the heathen are idols of demons;” and, “Ye shall not follow other gods.” For in that he says “the gods of the heathen”—but the heathen are ignorant of the true God—and calls them “other gods,” he bars their claim [to be looked upon] as gods at all. But as to what they are in their own person, he speaks concerning them; “for they are,” he says, “the idols of demons.” And Esaias: “Let them be confounded, all who blaspheme God, and carve useless things; even I am witness, saith God.”[Isaiah 44:9] He removes them from [the category of] gods, but he makes use of the word alone, for this [purpose], that we may know of whom he speaks. Jeremiah also says the same: “The gods that have not made the heavens and earth, let them perish from the earth ...
Ante-Nicene Fathers, Volume 2, page 39, footnote 7 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
The Pastor of Hermas (HTML)
Book Third.—Similitudes (HTML)
Similitude Eighth. The Sins of the Elect and of the Penitent are of Many Kinds, But All Will Be Rewarded According to the Measure of Their Repentance and Good Works. (HTML)
CCEL Footnote 312 (In-Text, Margin)
... withered; and these stood apart. And others came bringing their branches green, as they had received them from the angel. And the majority of the crowd returned branches of that kind, and with these the angel was exceedingly pleased; and these stood apart. [And others returned their branches green and having offshoots; and these stood apart, and with these the angel was exceedingly delighted.] And others returned their branches green and with offshoots, and the offshoots had some fruit, as it were;[Isaiah 44:4] and those men whose branches were found to be of that kind were exceedingly joyful. And the angel was exultant because of them; and the Shepherd also rejoiced greatly because of them.
Ante-Nicene Fathers, Volume 2, page 133, footnote 4 (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 724 (In-Text, Margin)
... of the writings either of Moses or of Isaiah and Jeremiah, and the other prophets, who, lifted in ecstasy above the natural 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.”[Isaiah 44:6] 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.” 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, ...
Ante-Nicene Fathers, Volume 3, page 63, footnote 3 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
On Idolatry. (HTML)
Idols Not to Be Made, Much Less Worshipped. Idols and Idol-Makers in the Same Category. (HTML)
CCEL Footnote 183 (In-Text, Margin)
... necessarily be imputed to every artificer of every idol. In short, the same Enoch fore-condemns in general menace both idol-worshippers and idol-makers together. And again: “I swear to you, sinners, that against the day of perdition of blood repentance is being prepared. Ye who serve stones, and ye who make images of gold, and silver, and wood, and stones and clay, and serve phantoms, and demons, and spirits in fanes, and all errors not according to knowledge, shall find no help from them.” But Isaiah[Isaiah 44:8] says, “Ye are witnesses whether there is a God except Me.” “And they who mould and carve out at that time were not: all vain! who do that which liketh them, which shall not profit them!” And that whole ensuing discourse sets a ban as well on the ...
Ante-Nicene Fathers, Volume 3, page 317, footnote 16 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book II. Wherein Tertullian shows that the creator, or demiurge, whom Marcion calumniated, is the true and good God. (HTML)
The Oath of God: Its Meaning. Moses, When Deprecating God's Wrath Against Israel, a Type of Christ. (HTML)
But God also swears. Well, is it, I wonder, by the God of Marcion? No, no, he says; a much vainer oath—by Himself! What was He to do, when He knew[Isaiah 44:8] of no other God; especially when He was swearing to this very point, that besides himself there was absolutely no God? Is it then of swearing falsely that you convict Him, or of swearing a vain oath? But it is not possible for him to appear to have sworn falsely, when he was ignorant, as you say he was, that there was another God. For when he swore by that which he knew, he really committed no perjury. But it was not a ...
Ante-Nicene Fathers, Volume 3, page 384, footnote 19 (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 Same Conclusion Supported by the Transfiguration. Marcion Inconsistent in Associating with Christ in Glory Two Such Eminent Servants of the Creator as Moses and Elijah. St. Peter's Ignorance Accounted for on Montanist Principle. (HTML)
... prophet, since it was as a prophet that He had to be regarded by the people. “A prophet,” says Moses, “shall the Lord your God raise up unto you, of your sons” (that is, of course, after a carnal descent); “unto Him shall ye hearken, as unto me.” “Every one who will not hearken unto Him, his soul shall be cut off from amongst his people.” So also Isaiah: “Who is there among you that feareth God? Let him hear the voice of His Son.” This voice the Father was going Himself to recommend. For, says he,[Isaiah 44:26] He establishes the words of His Son, when He says, “This is my beloved Son, hear ye Him.” Therefore, even if there be made a transfer of the obedient “hearing” from Moses and Elias to Christ, it is still not from another God, or to another Christ; ...
Ante-Nicene Fathers, Volume 3, page 389, footnote 19 (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 Thanks the Father for Revealing to Babes What He Had Concealed from the Wise. This Concealment Judiciously Effected by the Creator. Other Points in St. Luke's Chap. X. Shown to Be Only Possible to the Creator's Christ. (HTML)
... long ago announced by Isaiah: “I will destroy the wisdom of the wise, and the understanding of the prudent will I hide.” So in another passage He intimates both that He has concealed, and that He will also reveal: “I will give unto them treasures that have been hidden, and secret ones will I discover to them.” And again: “Who else shall scatter the tokens of ventriloquists, and the devices of those who divine out of their own heart; turning wise men backward, and making their counsels foolish?”[Isaiah 44:25] Now, if He has designated His Christ as an enlightener of the Gentiles, saying, “I have set thee for a light of the Gentiles;” and if we understand these to be meant in the word babes —as having been once dwarfs in knowledge and infants in ...
Ante-Nicene Fathers, Volume 3, page 415, footnote 11 (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)
Concerning Those Who Come in the Name of Christ. The Terrible Signs of His Coming. He Whose Coming is So Grandly Described Both in the Old Testament and the New Testament, is None Other Than the Christ of the Creator. This Proof Enhanced by the Parable of the Fig-Tree and All the Trees. Parallel Passages of Prophecy. (HTML)
... this passage He forbids men “to meditate before what they answer” when brought before tribunals, even as once He suggested to Balaam the message which he had not thought of, nay, contrary to what he had thought; and promised “a mouth” to Moses, when he pleaded in excuse the slowness of his speech, and that wisdom which, by Isaiah, He showed to be irresistible: “One shall say, I am the Lord’s, and shall call himself by the name of Jacob, and another shall subscribe himself by the name of Israel.”[Isaiah 44:5] Now, what plea is wiser and more irresistible than the simple and open confession made in a martyr’s cause, who “prevails with God”—which is what “Israel” means? Now, one cannot wonder that He forbade “premeditation,” who actually Himself received ...
Ante-Nicene Fathers, Volume 3, page 480, footnote 11 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Hermogenes. (HTML)
The Shifts to Which Hermogenes is Reduced, Who Deifies Matter, and Yet is Unwilling to Hold Him Equal with the Divine Creator. (HTML)
CCEL Footnote 6189 (In-Text, Margin)
... safe to Him, of being the only God, and the First, and the Author of all things, and the Lord of all things, and being incomparable to any—qualities which he straightway ascribes to Matter also. He is God, to be sure. God shall also attest the same; but He has also sworn sometimes by Himself, that there is no other God like Him. Hermogenes, however, will make Him a liar. For Matter will be such a God as He—being unmade, unborn, without beginning, and without end. God will say, “I am the first!”[Isaiah 44:6] Yet how is He the first, when Matter is co-eternal with Him? Between co-eternals and contemporaries there is no sequence of rank. Is then, Matter also the first? “I,” says the Lord, “have stretched out the heavens alone.” But indeed He was not ...
Ante-Nicene Fathers, Volume 3, page 480, footnote 13 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Hermogenes. (HTML)
The Shifts to Which Hermogenes is Reduced, Who Deifies Matter, and Yet is Unwilling to Hold Him Equal with the Divine Creator. (HTML)
CCEL Footnote 6191 (In-Text, Margin)
... shall also attest the same; but He has also sworn sometimes by Himself, that there is no other God like Him. Hermogenes, however, will make Him a liar. For Matter will be such a God as He—being unmade, unborn, without beginning, and without end. God will say, “I am the first!” Yet how is He the first, when Matter is co-eternal with Him? Between co-eternals and contemporaries there is no sequence of rank. Is then, Matter also the first? “I,” says the Lord, “have stretched out the heavens alone.”[Isaiah 44:24] But indeed He was not alone, when that likewise stretched them out, of which He made the expanse. When he asserts the position that Matter was eternal, without any encroachment on the condition of God, let him see to it that we do not in ...
Ante-Nicene Fathers, Volume 3, page 547, footnote 9 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
On the Resurrection of the Flesh. (HTML)
Some Truths Held Even by the Heathen. They Were, However, More Often Wrong Both in Religious Opinions and in Moral Practice. The Heathen Not to Be Followed in Their Ignorance of the Christian Mystery. The Heretics Perversely Prone to Follow Them. (HTML)
CCEL Footnote 7309 (In-Text, Margin)
... when he declares, “Every soul is immortal.” I may use also the conscience of a nation, when it attests the God of gods. I may, in like manner, use all the other intelligences of our common nature, when they pronounce God to be a judge. “God sees,” (say they); and, “I commend you to God.” But when they say, “What has undergone death is dead,” and, “Enjoy life whilst you live,” and, “After death all things come to an end, even death itself;” then I must remember both that “the heart of man is ashes,”[Isaiah 44:20] according to the estimate of God, and that the very “Wisdom of the world is foolishness,” (as the inspired word) pronounces it to be. Then, if even the heretic seek refuge in the depraved thoughts of the vulgar, or the imaginations of the world, I ...
Ante-Nicene Fathers, Volume 3, page 614, footnote 1 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Praxeas. (HTML)
The Designation of the One God in the Prophetic Scriptures. Intended as a Protest Against Heathen Idolatry, It Does Not Preclude the Correlative Idea of the Son of God. The Son is in the Father. (HTML)
CCEL Footnote 7987 (In-Text, Margin)
... besides Himself in respect of the idolatry both of the Gentiles as well as of Israel; nay, even on account of our heretics also, who fabricate idols with their words, just as the heathen do with their hands; that is to say, they make another God and another Christ. When, therefore, He attested His own unity, the Father took care of the Son’s interests, that Christ should not be sup posed to have come from another God, but from Him who had already said, “I am God and there is none other beside me,”[Isaiah 44:6] who shows us that He is the only God, but in company with His Son, with whom “He stretcheth out the heavens alone.”
Ante-Nicene Fathers, Volume 3, page 614, footnote 2 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Praxeas. (HTML)
The Designation of the One God in the Prophetic Scriptures. Intended as a Protest Against Heathen Idolatry, It Does Not Preclude the Correlative Idea of the Son of God. The Son is in the Father. (HTML)
CCEL Footnote 7988 (In-Text, Margin)
... heretics also, who fabricate idols with their words, just as the heathen do with their hands; that is to say, they make another God and another Christ. When, therefore, He attested His own unity, the Father took care of the Son’s interests, that Christ should not be sup posed to have come from another God, but from Him who had already said, “I am God and there is none other beside me,” who shows us that He is the only God, but in company with His Son, with whom “He stretcheth out the heavens alone.”[Isaiah 44:24]
Ante-Nicene Fathers, Volume 3, page 614, footnote 10 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Praxeas. (HTML)
The Son in Union with the Father in the Creation of All Things. This Union of the Two in Co-Operation is Not Opposed to the True Unity of God. It is Opposed Only to Praxeas' Identification Theory. (HTML)
CCEL Footnote 7996 (In-Text, Margin)
... and the Wisdom of God, must be the very Son of God. So that, if (He did) all things by the Son, He must have stretched out the heavens by the Son, and so not have stretched them out alone, except in the sense in which He is “alone” (and apart) from all other gods. Accordingly He says, concerning the Son, immediately afterwards: “Who else is it that frustrateth the tokens of the liars, and maketh diviners mad, turning wise men backward, and making their knowledge foolish, and confirming the words[Isaiah 44:25] of His Son?” —as, for instance, when He said, “This is my beloved Son, in whom I am well pleased; hear ye Him.” By thus attaching the Son to Himself, He becomes His own interpreter in what sense He stretched out the heavens alone, meaning alone ...
Ante-Nicene Fathers, Volume 3, page 614, footnote 13 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Praxeas. (HTML)
The Son in Union with the Father in the Creation of All Things. This Union of the Two in Co-Operation is Not Opposed to the True Unity of God. It is Opposed Only to Praxeas' Identification Theory. (HTML)
CCEL Footnote 7999 (In-Text, Margin)
... diviners mad, turning wise men backward, and making their knowledge foolish, and confirming the words of His Son?” —as, for instance, when He said, “This is my beloved Son, in whom I am well pleased; hear ye Him.” By thus attaching the Son to Himself, He becomes His own interpreter in what sense He stretched out the heavens alone, meaning alone with His Son, even as He is one with His Son. The utterance, therefore, will be in like manner the Son’s, “I have stretched out the heavens alone,”[Isaiah 44:24] because by the Word were the heavens established. Inasmuch, then, as the heaven was prepared when Wisdom was present in the Word, and since all things were made by the Word, it is quite correct to say that even the Son stretched out the ...
Ante-Nicene Fathers, Volume 3, page 639, footnote 7 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Scorpiace. (HTML)
Chapter VII. (HTML)
CCEL Footnote 8259 (In-Text, Margin)
... for this reason, that he whom it may have slain may not die! And therefore what follows? Wisdom is praised in hymns, in the places of egress; for the death of martyrs also is praised in song. Wisdom behaves with firmness in the streets, for with good results does she murder her own sons. Nay, on the top of the walls she speaks with assurance, when indeed, according to Esaias, this one calls out, “I am God’s;” and this one shouts, “In the name of Jacob;” and another writes, “In the name of Israel.”[Isaiah 44:5] O good mother! I myself also wish to be put among the number of her sons, that I may be slain by her; I wish to be slain, that I may become a son. But does she merely murder her sons, or also torture them? For I hear God also, in another passage, ...
Ante-Nicene Fathers, Volume 5, page 224, footnote 1 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Dogmatical and Historical. (HTML)
Against the Heresy of One Noetus. (HTML)
2. Now they seek to exhibit the foundation for their dogma by citing the word in the law, “I am the God of your fathers: ye shall have no other gods beside me;” and again in another passage, “I am the first,” He saith, “and the last; and beside me there is none other.”[Isaiah 44:6] Thus they say they prove that God is one. And then they answer in this manner: “If therefore I acknowledge Christ to be God, He is the Father Himself, if He is indeed God; and Christ suffered, being Himself God; and consequently the Father suffered, for He was the Father Himself.” But the case stands not thus; for the Scriptures do not set forth the matter in ...
Ante-Nicene Fathers, Volume 5, page 592, footnote 10 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
Treatises Attributed to Cyprian on Questionable Authority. (HTML)
Exhortation to Repentance. (HTML)
CCEL Footnote 4895 (In-Text, Margin)
Also in the same: “Remember these things, O Jacob and Israel, because thou art my servant. I have called thee my servant; and thou, Israel, forget me not. Lo, I have washed away thy unrighteousness as,…and thy sins as a raincloud. Be converted to me, and I will redeem thee.”[Isaiah 44:21-22]
Ante-Nicene Fathers, Volume 5, page 642, footnote 5 (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 5284 (In-Text, Margin)
... 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.” And in another place: “I am the first and the last, and beside me there is no God who is as I.”[Isaiah 44:6-7] 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 Hezekiah: “That all may know that Thou art God alone.” Moreover, the Lord Himself: “Why askest ...
Ante-Nicene Fathers, Volume 6, page 324, footnote 3 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
The Banquet of the Ten Virgins; or Concerning Chastity. (HTML)
Theopatra. (HTML)
That Passage of David Explained; What the Harps Hung Upon the Willows Signify; The Willow a Symbol of Chastity; The Willows Watered by Streams. (HTML)
... tree of chastity. For everywhere the divine writings take the willow as the type of chastity, because, when its flower is steeped in water, if it be drunk, it extinguishes whatever kindles sensual desires and passions within us, until it entirely renders barren, and makes every inclination to the begetting of children without effect, as also Homer indicated, for this reason calling the willows destructive of fruit. And in Isaiah the righteous are said to “spring up as willows by the water courses.”[Isaiah 44:4] Surely, then, the shoot of virginity is raised to a great and glorious height, when the righteous, and he to whom it is given to preserve it and to cultivate it, bedewing it with wisdom, is watered by the gentlest streams of Christ. For as it is the ...
Ante-Nicene Fathers, Volume 6, page 346, footnote 9 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
The Banquet of the Ten Virgins; or Concerning Chastity. (HTML)
Tusiane. (HTML)
The Mind Clearer When Cleansed from Sin; The Ornaments of the Mind and the Order of Virtue; Charity Deep and Full; Chastity the Last Ornament of All; The Very Use of Matrimony to Be Restrained. (HTML)
After this, what else does He will that we should take? Willow branches; by that figure indicating righteousness, because “the just,” according to the prophet, shall spring up “as grass in the midst of the waters, as willows by the watercourses,”[Isaiah 44:4] flourishing in the word. Lastly, to crown all, it is commanded that the bough of the Agnos tree be brought to decorate the Tabernacle, because it is by its very name the tree of chastity, by which those already named are adorned. Let the wanton now be gone, who, through their love of pleasure, reject chastity. How shall they enter into the feast with Christ who have not ...
Ante-Nicene Fathers, Volume 6, page 512, footnote 11 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Arnobius. (HTML)
The Seven Books of Arnobius Against the Heathen. (Adversus Gentes.) (HTML)
Book VI. (HTML)
Chapter XIV. (HTML)
14. We would here, as if all nations on the earth were present, make one speech, and pour into the ears of them all, words which should be heard in common:[Isaiah 44:9-20] Why, pray, is this, O men! that of your own accord you cheat and deceive yourselves by voluntary blindness? Dispel the darkness now, and, returning to the light of the mind, look more closely and see what that is which is going on, if only you retain your right, and are not beyond the reach of the reason and prudence given to you. Those images which fill you with terror, and which you adore prostrate upon the ground ...
Ante-Nicene Fathers, Volume 7, page 132, footnote 12 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Lactantius (HTML)
The Divine Institutes (HTML)
Book IV. Of True Wisdom and Religion (HTML)
Chap. XXIX.—Of the Christian religion, and of the union of Jesus with the Father (HTML)
... the Son, and the Father is in the Son; for He faithfully obeys the will of the Father, nor does He ever do nor has done anything except what the Father either willed or commanded. Lastly, that the Father and the Son are but one God, Isaiah showed in that passage which we have brought forward before, when he said: “They shall fall down unto Thee, and make supplication unto Thee, since God is in Thee, and there is no other God besides Thee.” And he also speaks to the same purport in another place:[Isaiah 44:6] “Thus saith God the King of Israel, and His Redeemer, the everlasting God; I am the first, and I am the last; and beside me there is no God.” When he had set forth two persons, one of God the King, that is, Christ, and the other of God the Father, ...
Ante-Nicene Fathers, Volume 8, page 48, footnote 5 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Excerpts of Theodotus. (HTML)
Excerpts of Theodotus. (HTML)
CCEL Footnote 257 (In-Text, Margin)
XXXVIII. Against Tatian, who says that the words, “Let there be light,” are supplicatory. If, then, He is supplicating the supreme God, how does He say, “I am God, and beside me there is none else?”[Isaiah 44:6] We have said that there are punishments for blasphemies, for nonsense, for outrageous expressions; which are punished and chastised by reason.
Ante-Nicene Fathers, Volume 8, page 314, footnote 4 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Pseudo-Clementine Literature. (HTML)
The Clementine Homilies. (HTML)
Homily XVI. (HTML)
Peter Appeals to the Old Testament to Prove the Unity of God. (HTML)
... Scripture says to the Jewish multitude, ‘The Lord your God is God of gods;’ so that, even if there are gods, they are under the God of the Jews. And somewhere else the Scripture says in regard to Him, God, the great and true, who regardeth not persons, nor taketh reward, He doth execute the judgment of the fatherless and widow.’ The Scripture, in calling the God of the Jews great and true, and executing judgment, marked out the others as small, and not true. But also somewhere else the Scripture says,[Isaiah 44:6] ‘As I live, saith the Lord, there is no other God but me. I am the first, I am after this; except me there is no God.’ And again: ‘Thou shalt fear the Lord thy God, and Him only shalt thou serve.’ And again: ‘Hear, O Israel, the Lord your God is one ...
Nicene and Post-Nicene Fathers, Series 2, Volume 2, page 57, footnote 1 (Image)
Socrates: Church History from A.D. 305-438; Sozomenus: Church History from A.D. 323-425
The Ecclesiastical History of Socrates Scholasticus. (HTML)
Book II (HTML)
Creeds published at Sirmium in Presence of the Emperor Constantius. (HTML)
CCEL Footnote 361 (In-Text, Margin)
... God makes the Son, or shall term the Son the dilatation of his essence, let him be anathema. If any one calls the Son of God the internal or uttered word, let him be anathema. If any one declares that the Son that was born of Mary was man only, let him be anathema. If any man affirming him that was born of Mary to be God and man, shall imply the unbegotten God himself, let him be anathema. If any one shall understand the text, “I am the first, and I am the last, and besides me there is no God,”[Isaiah 44:6] which was spoken for the destruction of idols and false gods, in the sense the Jews do, as if it were said for the subversion of the only-begotten of God before the ages, let him be anathema. If any one hearing “the Word was made flesh,” should ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 319, footnote 19 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)
To John the Œconomus. (HTML)
CCEL Footnote 2093 (In-Text, Margin)
... The dæmons who have deceived mankind have given this title to idols; whence Jeremiah exclaims, “The gods that have not made the heavens and the earth even they shall perish from the earth and from under these heavens;” and again “They made to themselves gods of silver and gods of gold;” and the prophet Isaiah when he had mocked the making of the idols, and said “He burneth part thereof in the fire with part thereof he eateth flesh he warmeth himself and saith Aha I am warm I have seen the fire,”[Isaiah 44:16] went on “and the residue thereof he maketh a god and falleth down unto it and saith ‘Deliver me for thou art my god’” and so the prophet laments over them and says “Know that their heart is ashes.” And the Psalmist David has taught us to sing “For ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 319, footnote 20 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)
To John the Œconomus. (HTML)
CCEL Footnote 2094 (In-Text, Margin)
... made the heavens and the earth even they shall perish from the earth and from under these heavens;” and again “They made to themselves gods of silver and gods of gold;” and the prophet Isaiah when he had mocked the making of the idols, and said “He burneth part thereof in the fire with part thereof he eateth flesh he warmeth himself and saith Aha I am warm I have seen the fire,” went on “and the residue thereof he maketh a god and falleth down unto it and saith ‘Deliver me for thou art my god’”[Isaiah 44:17] and so the prophet laments over them and says “Know that their heart is ashes.” And the Psalmist David has taught us to sing “For all the gods of the nations are idols, but the Lord made the heavens.”
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 319, footnote 21 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)
To John the Œconomus. (HTML)
CCEL Footnote 2095 (In-Text, Margin)
... under these heavens;” and again “They made to themselves gods of silver and gods of gold;” and the prophet Isaiah when he had mocked the making of the idols, and said “He burneth part thereof in the fire with part thereof he eateth flesh he warmeth himself and saith Aha I am warm I have seen the fire,” went on “and the residue thereof he maketh a god and falleth down unto it and saith ‘Deliver me for thou art my god’” and so the prophet laments over them and says “Know that their heart is ashes.”[Isaiah 44:20] And the Psalmist David has taught us to sing “For all the gods of the nations are idols, but the Lord made the heavens.”
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 11, footnote 2 (Image)
Athanasius: Select Writings and Letters
Against the Heathen. (Contra Gentes.) (HTML)
Contra Gentes. (Against the Heathen.) (HTML)
Part I (HTML)
Image worship condemned by Scripture. (HTML)
... Scripture, which tells us beforehand when it says, “Their idols are silver and gold, the work of men’s hands. Eyes have they and will not see; a mouth have they and will not speak; ears have they and will not hear; noses have they and will not smell; hands have they and will not handle; feet have they and will not walk; they will not speak through their throat. Like unto them be they that make them.” Nor have they escaped prophetic censure; for there also is their refutation, where the Spirit says[Isaiah 44:9], “they shall be ashamed that have formed a god, and carved all of them that which is vain: and all by whom they were made are dried up: and let the deaf ones among men all assemble and stand up together, and let them be confounded and put to shame ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 397, footnote 3 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse III (HTML)
Texts Explained; Seventhly, John xiv. 10. Introduction. The doctrine of the coinherence. The Father and the Son Each whole and perfect God. They are in Each Other, because their Essence is One and the Same. They are Each Perfect and have One Essence, because the Second Person is the Son of the First. Asterius's evasive explanation of the text under review; refuted. Since the Son has all that the Father has, He is His Image; and the Father is the One God, because the Son is in the Father. (HTML)
... and thus the faith is one in one God. And he who worships and honours the Son, in the Son worships and honours the Father; for one is the Godhead; and therefore one the honour and one the worship which is paid to the Father in and through the Son. And he who thus worships, worships one God; for there is one God and none other than He. Accordingly when the Father is called the only God, and we read that there is one God, and ‘I am,’ and ‘beside Me there is no God,’ and ‘I the first and I the last[Isaiah 44:6],’ this has a fit meaning. For God is One and Only and First; but this is not said to the denial of the Son, perish the thought; for He is in that One, and First and Only, as being of that One and Only and First the Only Word and Wisdom and Radiance. ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 398, footnote 10 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse III (HTML)
Texts Explained; Eighthly, John xvii. 3. and the Like. Our Lord's divinity cannot interfere with His Father's prerogatives, as the One God, which were so earnestly upheld by the Son. 'One' is used in contrast to false gods and idols, not to the Son, through whom the Father spoke. Our Lord adds His Name to the Father's, as included in Him. The Father the First, not as if the Son were not First too, but as Origin. (HTML)
... (for what fellowship is there between the True and the not true?); but as it is, by adding Himself to the Father, He has shewn that He is of the Father’s nature; and He has given us to know that of the True Father He is True Offspring. And John too, as he had learned, so he teaches this, writing in his Epistle, ‘And we are in the True, even in His Son Jesus Christ; This is the True God and eternal life.’ And when the Prophet says concerning the creation, ‘That stretcheth forth the heavens alone[Isaiah 44:24],’ and when God says, ‘I only stretch out the heavens,’ it is made plain to every one, that in the Only is signified also the Word of the Only, in whom ‘all things were made,’ and without whom ‘was made not one thing.’ Therefore, if they were made ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 522, footnote 8 (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 334. Easter-day, xii Pharmuthi, vii Id. April; xvii Moon; Æra Dioclet. 50; Coss. Optatus Patricius, Anicius Paulinus; Præfect, Philagrius, the Cappadocian; vii Indict. (HTML)
... feast, a joy which reacheth even to heaven. For not we alone are affected by this, but because of it, even the heavens rejoice with us, and the whole church of the firstborn, written in heaven, is made glad together, as the prophet proclaims, saying, ‘Rejoice, ye heavens, for the Lord hath had mercy upon Israel. Shout, ye foundations of the earth. Cry out with joy, ye mountains, ye high places, and all the trees which are in them, for the Lord hath redeemed Jacob, and Israel hath been glorified[Isaiah 44:23].’ And again; ‘Rejoice, and be glad, ye heavens; let the hills melt into gladness, for the Lord hath had mercy on His people, and comforted the oppressed of the people.’
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 125, footnote 3 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
He thus proceeds to a magnificent discourse of the interpretation of “Mediator,” “Like,” “Ungenerate,” and “generate,” and of “The likeness and seal of the energy of the Almighty and of His Works.” (HTML)
... they that raise their frog-like croakings against your heavenly thunder? What then saith the son of thunder? “In the beginning was the Word, and the Word was with God, and the Word was God.” And what saith he that came after him, that other who had been within the heavenly temple, who in Paradise had been initiated into mysteries unspeakable? “Being,” he says, “the Brightness of His glory, and the express Image of His person.” What, after these have thus spoken, are the words of our ventriloquist[Isaiah 44:25]? “The seal,” quoth he, “of the energy of the Almighty.” He makes Him third after the Father, with that non-existent energy mediating between them, or rather moulded at pleasure by non-existence. God the Word, Who was in the beginning, is “the seal ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 36, footnote 3 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
Concerning the Unity of God. On the Article, I Believe in One God. Also Concerning Heresies. (HTML)
CCEL Footnote 856 (In-Text, Margin)
10. God then being thus great, and yet greater, (for even were I to change my whole substance into tongue, I could not speak His excellence: nay more, not even if all Angels should assemble, could they ever speak His worth), God being therefore so great in goodness and majesty, man hath yet dared to say to a stone that he hath graven, Thou art my God[Isaiah 44:17]! O monstrous blindness, that from majesty so great came down so low! The tree which was planted by God, and nourished by the rain, and afterwards burnt and turned into ashes by the fire,—this is addressed as God, and the true God is despised. But the wickedness of idolatry grew yet more prodigal, and cat, and dog, and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 142, footnote 15 (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 2349 (In-Text, Margin)
35. And may these words be spoken now again over you also, Sing, O heavens, and be joyful, O earth; and then; for the Lord hath had mercy on His people, and comforted the lowly of His people. And this shall come to pass through the loving-kindness of God, who says to you, Behold, I will blot out as a cloud thy transgressions, and as a thick cloud thy sins[Isaiah 44:22]. But ye who have been counted worthy of the name of Faithful (of whom it is written, Upon My servants shall be called a new name which shall be blessed on the earth,) ye shall say with gladness, Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with every spiritual blessing ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 310, footnote 9 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Fourth Theological Oration, Which is the Second Concerning the Son. (HTML)
CCEL Footnote 3603 (In-Text, Margin)
III. Next is the fact of His being called Servant[Isaiah 44:2] and serving many well, and that it is a great thing for Him to be called the Child of God. For in truth He was in servitude to flesh and to birth and to the conditions of our life with a view to our liberation, and to that of all those whom He has saved, who were in bondage under sin. What greater destiny can befall man’s humility than that he should be intermingled with God, and by this intermingling should be deified, and that we should be so visited by the Dayspring ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 310, footnote 9 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Fourth Theological Oration, Which is the Second Concerning the Son. (HTML)
CCEL Footnote 3603 (In-Text, Margin)
III. Next is the fact of His being called Servant[Isaiah 44:21] and serving many well, and that it is a great thing for Him to be called the Child of God. For in truth He was in servitude to flesh and to birth and to the conditions of our life with a view to our liberation, and to that of all those whom He has saved, who were in bondage under sin. What greater destiny can befall man’s humility than that he should be intermingled with God, and by this intermingling should be deified, and that we should be so visited by the Dayspring ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 28, footnote 3 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
In what manner in the confession of the three hypostases we preserve the pious dogma of the Monarchia. Wherein also is the refutation of them that allege that the Spirit is subnumerated. (HTML)
CCEL Footnote 1088 (In-Text, Margin)
45. For we do not count by way of addition, gradually making increase from unity to multitude, and saying one, two, and three,—nor yet first, second, and third. For “I,” God, “am the first, and I am the last.”[Isaiah 44:6] And hitherto we have never, even at the present time, heard of a second God. Worshipping as we do God of God, we both confess the distinction of the Persons, and at the same time abide by the Monarchy. We do not fritter away the theology in a divided plurality, because one Form, so to say, united in the invariableness of the Godhead, is beheld in God the Father, and in God the Only begotten. ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 69, footnote 7 (Image)
Basil: Letters and Select Works
The Hexæmeron. (HTML)
On the Firmament. (HTML)
CCEL Footnote 1496 (In-Text, Margin)
However, a time will come, when all shall be consumed by fire; as Isaiah says of the God of the universe in these words, “That saith to the deep, Be dry, and I will dry up thy rivers.”[Isaiah 44:27] Reject then the foolish wisdom of this world, and receive with me the more simple but infallible doctrine of truth.
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 16, footnote 1 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Synodis or On the Councils. (HTML)
De Synodis or On the Councils. (HTML)
CCEL Footnote 479 (In-Text, Margin)
XXIII. “If any man after the example of the Jews understands as said for the destruction of the Eternal Only-begotten God the words, I am the first God, and I am the last God, and beside Me there is no God[Isaiah 44:6], which were spoken for the destruction of idols and them that are no gods: let him be anathema.
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 19, footnote 2 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Synodis or On the Councils. (HTML)
De Synodis or On the Councils. (HTML)
CCEL Footnote 488 (In-Text, Margin)
XXIII. “If any man, after the example of the Jews, understand as said for the destruction of the Eternal Only-begotten God, the words, I am the first God, and I am the last God, and beside Me there is no God[Isaiah 44:6], which were spoken for the destruction of idols and them that are no gods: let him be anathema.”
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 105, footnote 4 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book I. (HTML)
Chapter VII. The Holy Spirit is not a creature, seeing that He is infinite, and was shed upon the apostles dispersed through all countries, and moreover sanctifies the Angels also, to whom He makes us equal. Mary was full of the same likewise, so too, Christ the Lord, and so far all things high and low. And all benediction has its origin from His operation, as was signified in the moving of the water at Bethesda. (HTML)
89. What, then, is more divine than the working of the Holy Spirit, since God Himself testifies that the Holy Spirit presides over His blessings, saying: “I will put My Spirit upon thy seed and My blessings upon thy children.”[Isaiah 44:3] For no blessing can be full except through the inspiration of the Holy Spirit. Wherefore, too, the Apostle found nothing better to wish us than this, as He himself said: “We cease not to pray and make request for you that ye may be filled with the knowledge of His will, in all wisdom and spiritual understanding walking worthily of God.” He taught, then, that this was the will of God, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 276, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book IV. (HTML)
Chapter IX. Various quibbling arguments, advanced by the Arians to show that the Son had a beginning of existence, are considered and refuted, on the ground that whilst the Arians plainly prove nothing, or if they prove anything, prove it against themselves, (inasmuch as He Who is the beginning of all cannot Himself have a beginning), their reasonings do not even hold true with regard to facts of human existence. Time could not be before He was, Who is the Author of time--if indeed at some time He was not in existence, then the Father was without His Power and Wisdom. Again, our own human experience shows that a person is said to exist before he is born. (HTML)
108. But neither had the Son of God any beginning, seeing that He already was at the beginning, nor shall He come to an end, Who is the Beginning and the End of the Universe;[Isaiah 44:6] for being the Beginning, how could He take and receive that which He already had, or how shall He come to an end, being Himself the End of all things, so that in that End we have an abiding-place without end? The Divine Generation is not an event occurring in the course of time, and within its limits, and therefore before it time is not, and in it time has no place.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 288, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter II. Since it has been proved that the Son is true God, and in that is not inferior to the Father, it is shown that by the word solus (alone) when used of the Father in the Scriptures, the Son is not excluded; nay, that this expression befits Him above all, and Him alone. The Trinity is alone, not amongst all, but above all. The Son alone does what the Father does, and alone has immortality. But we must not for this reason separate Him from the Father in our controversies. We may, however, understand that passage of the Incarnation. Lastly the Father is shut out from a share in the redemption of men by those who would have the Son to be separated from Him. (HTML)
29. But that they may know, when they see the word “alone,” that the Son is in no wise to be separated from the Father, let them remember it was said by God in the Prophets: “I stretched forth the heavens alone.”[Isaiah 44:24] The Father certainly did not stretch them forth without the Son. For the Son Himself, Who is the Wisdom of God, says: “When He prepared the heavens I was present with Him.” And Paul declares that it was said of the Son: “Thou, Lord, in the beginning hast laid the foundation of the earth, and the heavens are the work of Thy hands.” Whether therefore the Son made the heavens, as also the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 299, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter IX. The saint meets those who in Jewish wise object to the order of the words: “In the name of the Father and of the Son and of the Holy Ghost,” with the retort that the Son also is often placed before the Father; though he first points out that an answer to this objection has been already given by him. (HTML)
... that the Father is spoken of after Him. Is it therefore a fact that, because the name of the Son is placed first, by the mere accident of a word, as the Arians would have it, the Father comes second to the Son? God forbid, I say, God forbid. Faith knows nothing of such order as this; it knows nothing of a divided honour of the Father and the Son. I have not read of, nor heard of, nor found any varying degree in God. Never have I read of a second, never of a third God. I have read of a first God,[Isaiah 44:6] I have heard of a first and only God.
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 44:22] 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 13, page 389, footnote 1 (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 Christ the Son of God. (HTML)
CCEL Footnote 1060 (In-Text, Margin)
... conception of Adam, He brought him forth and gave him authority over all his creation. Concerning this the Prophet said:— Thou, Lord, hast been our habitation for generations, before the mountains were conceived, and before the earth travailed and before the world was framed. From age unto age Thou art the Lord. That no one should suppose that there is another God, either before or afterwards, he said:— From age and unto age, just as Isaiah said:— I am the first and I am the last.[Isaiah 44:6] And after that God brought forth Adam from within His thought, He fashioned him, and breathed into him of His Spirit, and gave him the knowledge of discernment, that he might discern good from evil, and might know that God made him. And inasmuch as ...