Early Church Fathers Scripture Index : Texts
Isaiah 45
There are 104 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 144, footnote 9 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Barnabas (HTML)
The Epistle of Barnabas (HTML)
Chapter XI.—Baptism and the cross prefigured in the Old Testament. (HTML)
CCEL Footnote 1596 (In-Text, Margin)
... committed two great evils: they have forsaken Me, a living fountain, and have hewn out for themselves broken cisterns. Is my holy hill Zion a desolate rock? For ye shall be as the fledglings of a bird, which fly away when the nest is removed.” And again saith the prophet, “I will go before thee and make level the mountains, and will break the brazen gates, and bruise in pieces the iron bars; and I will give thee the secret, hidden, invisible treasures, that they may know that I am the Lord God.”[Isaiah 45:2-3] And “He shall dwell in a lofty cave of the strong rock.” Furthermore, what saith He in reference to the Son? “His water is sure; ye shall see the King in His glory, and your soul shall meditate on the fear of the Lord.” And again He saith in another ...
Ante-Nicene Fathers, Volume 1, page 145, footnote 20 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Barnabas (HTML)
The Epistle of Barnabas (HTML)
Chapter XII.—The cross of Christ frequently announced in the Old Testament. (HTML)
CCEL Footnote 1629 (In-Text, Margin)
... manifested, both by type and in the flesh, is not the Son of man, but the Son of God. Since, therefore, they were to say that Christ was the son of David, fearing and understanding the error of the wicked, he saith, “The Lord said unto my Lord, Sit at My right hand, until I make Thine enemies Thy footstool.” And again, thus saith Isaiah, “The Lord said to Christ, my Lord, whose right hand I have holden, that the nations should yield obedience before Him; and I will break in pieces the strength of kings.”[Isaiah 45:1] Behold how David calleth Him Lord and the Son of God.
Ante-Nicene Fathers, Volume 1, page 180, footnote 5 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Justin Martyr (HTML)
The First Apology (HTML)
Chapter LII.—Certain fulfilment of prophecy. (HTML)
CCEL Footnote 1876 (In-Text, Margin)
... host, when also He shall raise the bodies of all men who have lived, and shall clothe those of the worthy with immortality, and shall send those of the wicked, endued with eternal sensibility, into everlasting fire with the wicked devils. And that these things also have been foretold as yet to be, we will prove. By Ezekiel the prophet it was said: “Joint shall be joined to joint, and bone to bone, and flesh shall grow again; and every knee shall bow to the Lord, and every tongue shall confess Him.”[Isaiah 45:24] And in what kind of sensation and punishment the wicked are to be, hear from what was said in like manner with reference to this; it is as follows: “Their worm shall not rest, and their fire shall not be quenched;” and then shall they repent, when ...
Ante-Nicene Fathers, Volume 1, page 323, footnote 3 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book I (HTML)
Chapter V.—Formation of the Demiurge; description of him. He is the creator of everything outside of the Pleroma. (HTML)
CCEL Footnote 2732 (In-Text, Margin)
... give is as follows: Animal substances originated from fear and from conversion; the Demiurge they also describe as owing his origin to conversion; but the existence of all the other animal substances they ascribe to fear, such as the souls of irrational animals, and of wild beasts, and men. And on this account, he (the Demiurge), being incapable of recognising any spiritual essences, imagined himself to be God alone, and declared through the prophets, “I am God, and besides me there is none else.”[Isaiah 45:5-6] They further teach that the spirits of wickedness derived their origin from grief. Hence the devil, whom they also call Cosmocrator (the ruler of the world), and the demons, and the angels, and every wicked spiritual being that exists, found the ...
Ante-Nicene Fathers, Volume 1, page 354, footnote 3 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book I (HTML)
Chapter XXIX.—Doctrines of various other Gnostic sects, and especially of the Barbeliotes or Borborians. (HTML)
CCEL Footnote 2967 (In-Text, Margin)
... all things earthly. They affirm that he, being united to Authadia (audacity), produced Kakia (wickedness), Zelos (emulation), Phthonos (envy), Erinnys (fury), and Epithymia (lust). When these were generated, the mother Sophia deeply grieved, fled away, departed into the upper regions, and became the last of the Ogdoad, reckoning it downwards. On her thus departing, he imagined he was the only being in existence; and on this account declared, “I am a jealous God, and besides me there is no one.”[Isaiah 45:5-6] Such are the falsehoods which these people invent.
Ante-Nicene Fathers, Volume 1, page 523, footnote 6 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter XL.—One and the same God the Father inflicts punishment on the reprobate, and bestows rewards on the elect. (HTML)
CCEL Footnote 4426 (In-Text, Margin)
... is therefore one and the same God the Father who has prepared good things with Himself for those who desire His fellowship, and who remain in subjection to Him; and who has the eternal fire for the ringleader of the apostasy, the devil, and those who revolted with him, into which [fire] the Lord has declared those men shall be sent who have been set apart by themselves on His left hand. And this is what has been spoken by the prophet, “I am a jealous God, making peace, and creating evil things;”[Isaiah 45:7] thus making peace and friendship with those who repent and turn to Him, and bringing [them to] unity, but preparing for the impenitent, those who shun the light, eternal fire and outer darkness, which are evils indeed to those persons who fall into ...
Ante-Nicene Fathers, Volume 2, page 108, footnote 7 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Theophilus (HTML)
Theophilus to Autolycus (HTML)
Book II (HTML)
Chapter XXXV.—Precepts from the Prophetic Books. (HTML)
... the host of heaven; and He has not set these things before you that you should go after them.” And Isaiah himself also says: “Thus saith the Lord God who established the heavens, and founded the earth and all that is therein, and giveth breath unto the people upon it, and spirit to them that walk therein. This is the Lord your God.” And again, through him He says: “I have made the earth, and man upon it. I by my hand have established the heavens.”[Isaiah 45:12] And in another chapter, “This is your God, who created the ends of the earth; He hungereth not, neither is weary, and there is no searching of His understanding.” So, too, Jeremiah says: “Who hath made the earth by His power, and established the ...
Ante-Nicene Fathers, Volume 2, page 194, footnote 11 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
Exhortation to the Heathen (HTML)
Chapter VIII.—The True Doctrine is to Be Sought in the Prophets. (HTML)
CCEL Footnote 940 (In-Text, Margin)
... from quoting: “Lo, I am He that appointeth the thunder, and createth spirit; and His hands have established the host of heaven.” And once more by Isaiah. And this utterance I will repeat: “I am,” he says, “I am the Lord; I who speak righteousness, announce truth. Gather yourselves together, and come. Take counsel together, ye that are saved from the nations. They have not known, they who set up the block of wood, their carved work, and pray to gods who will not save them.”[Isaiah 45:19-20] Then proceeding: “I am God, and there is not beside Me a just God, and a Saviour: there is none except Me. Turn to Me, and ye will be saved, ye that are from the end of the earth. I am God, and there is no other; by Myself I swear.” But against the ...
Ante-Nicene Fathers, Volume 2, page 194, footnote 12 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
Exhortation to the Heathen (HTML)
Chapter VIII.—The True Doctrine is to Be Sought in the Prophets. (HTML)
CCEL Footnote 941 (In-Text, Margin)
... class="sc">Lord; I who speak righteousness, announce truth. Gather yourselves together, and come. Take counsel together, ye that are saved from the nations. They have not known, they who set up the block of wood, their carved work, and pray to gods who will not save them.” Then proceeding: “I am God, and there is not beside Me a just God, and a Saviour: there is none except Me. Turn to Me, and ye will be saved, ye that are from the end of the earth. I am God, and there is no other; by Myself I swear.”[Isaiah 45:21-23] But against the worshippers of idols he is exasperated, saying, “To whom will ye liken the Lord, or to what likeness will ye compare Him? Has not the artificer made the image, or the goldsmith melted the gold and plated it ...
Ante-Nicene Fathers, Volume 2, page 292, footnote 8 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book III (HTML)
Chapter XII.—Continuation: with Texts from Scripture. (HTML)
“For the Lord knoweth the way of the righteous, and the way of the ungodly shall perish.” “Follow, therefore, O son, the good way which I shall describe, lending to me attentive ears.” “And I will give to thee the treasures of darkness, hidden and unseen”[Isaiah 45:3] by the nations, but seen by us. And the treasures of wisdom are unfailing, in admiration of which the apostle says, “O the depth of the riches and the wisdom!” And by one God are many treasures dispensed; some disclosed by the law, others by the prophets; some to the divine mouth, and others to the heptad of the spirit singing accordant. And the Lord being ...
Ante-Nicene Fathers, Volume 2, page 357, footnote 9 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book II (HTML)
Chapter IX.—The Connection of the Christian Virtues. (HTML)
... and they followed through fear, not through disposition and faith. “For Christ is the end of the law for righteousness,” who was prophesied by the law to every one that believeth. Whence it was said to them by Moses, “I will provoke you to jealousy by them that are not a people; and I will anger you by a foolish nation, that is, by one that has become disposed to obedience.” And by Isaiah it is said, “I was found of them that sought Me not; I was made manifest to them that inquired not after Me,”[Isaiah 45:2] —manifestly previous to the coming of the Lord; after which to Israel, the things prophesied, are now appropriately spoken: “I have stretched out My hands all the day long to a disobedient and gainsaying people.” Do you see the cause of the calling ...
Ante-Nicene Fathers, Volume 2, page 440, footnote 12 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book IV. (HTML)
Chapter XXIII.—The Same Subject Continued. (HTML)
... judgment and sentence of the Lord, which stands thus: “The Lord hears the righteous, but the wicked He saveth not, because they do not desire to know God.” For the Almighty will not accomplish what is absurd. What do the heresies say to this utterance, seeing Scripture proclaims the Almighty God to be good, and not the author of evil and wrong, if indeed ignorance arises from one not knowing? But God does nothing absurd. “For this God,” it is said, “is our God, and there is none to save besides Him.”[Isaiah 45:21] “For there is no unrighteousness with God,” according to the apostle. And clearly yet the prophet teaches the will of God, and the gnostic proficiency, in these words: “And now, Israel, what doth the Lord God require of thee, ...
Ante-Nicene Fathers, Volume 2, page 449, footnote 8 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book V (HTML)
Chapter IV.—Divine Things Wrapped Up in Figures Both in the Sacred and in Heathen Writers. (HTML)
... and also that, in comparison with the other excellences of life, thou art of no account, because thou sayest that thou art rich or renowned; or, on the other hand, that, being rich or renowned, you are not honoured on account of your advantages alone. And it says, Know for what thou wert born, and whose image thou art; and what is thy essence, and what thy creation, and what thy relation to God, and the like. And the Spirit says by Isaiah the prophet, “I will give thee treasures, hidden, dark.”[Isaiah 45:3] Now wisdom, hard to hunt, is the treasures of God and unfailing riches. But those, taught in theology by those prophets, the poets, philosophize much by way of a hidden sense. I mean Orpheus, Linus, Musæus, Homer, and Hesiod, and those in this ...
Ante-Nicene Fathers, Volume 2, page 459, footnote 8 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book V (HTML)
Chapter X.—The Opinion of the Apostles on Veiling the Mysteries of the Faith. (HTML)
... above the reach of envy. For he who has not the knowledge of good is wicked: for there is one good, the Father; and to be ignorant of the Father is death, as to know Him is eternal life, through participation in the power of the incorrupt One. And to be incorruptible is to participate in divinity; but revolt from the knowledge of God brings corruption. Again the prophet says: “And I will give thee treasures, concealed, dark, unseen; that they may know that I am the Lord.”[Isaiah 45:3] Similarly David sings: “For, lo, Thou hast loved truth; the obscure and hidden things of wisdom hast Thou showed me.” “Day utters speech to day” (what is clearly written), “and night to night proclaims knowledge” (which is hidden in a mystic veil); ...
Ante-Nicene Fathers, Volume 3, page 157, footnote 10 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
An Answer to the Jews. (HTML)
The Question Whether Christ Be Come Taken Up. (HTML)
CCEL Footnote 1218 (In-Text, Margin)
... He is come, we may undoubtedly likewise believe that the new law has by Him been given, and not disavow the new testament in Him and through Him drawn up for us. For that Christ was to come we know that even the Jews do not attempt to disprove, inasmuch as it is to His advent that they are directing their hope. Nor need we inquire at more length concerning that matter, since in days bygone all the prophets have prophesied of it; as Isaiah: “Thus saith the Lord God to my Christ (the) Lord,[Isaiah 45:1] whose right hand I have holden, that the nations may hear Him: the powers of kings will I burst asunder; I will open before Him the gates, and the cities shall not be closed to Him.” Which very thing we see fulfilled. For whose right hand does God ...
Ante-Nicene Fathers, Volume 3, page 158, footnote 2 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
An Answer to the Jews. (HTML)
The Question Whether Christ Be Come Taken Up. (HTML)
CCEL Footnote 1221 (In-Text, Margin)
... nations of the Gauls, and the haunts of the Britons—inaccessible to the Romans, but subjugated to Christ, and of the Sarmatians, and Dacians, and Germans, and Scythians, and of many remote nations, and of provinces and islands many, to us unknown, and which we can scarce enumerate? In all which places the name of the Christ who is already come reigns, as of Him before whom the gates of all cities have been opened, and to whom none are closed, before whom iron bars have been crumbled, and brazen gates[Isaiah 45:1-2] opened. Although there be withal a spiritual sense to be affixed to these expressions,—that the hearts of individuals, blockaded in various ways by the devil, are unbarred by the faith of Christ,—still they have been evidently fulfilled, inasmuch as ...
Ante-Nicene Fathers, Volume 3, page 272, footnote 16 (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, Aided by Cerdon, Teaches a Duality of Gods; How He Constructed This Heresy of an Evil and a Good God. (HTML)
... bringeth not forth corrupt fruit, neither the corrupt tree good fruit.” Which means, that an honest mind and good faith cannot produce evil deeds, any more than an evil disposition can produce good deeds. Now (like many other persons now-a-days, especially those who have an heretical proclivity), while morbidly brooding over the question of the origin of evil, his perception became blunted by the very irregularity of his researches; and when he found the Creator declaring, “I am He that createth evil,”[Isaiah 45:7] inasmuch as he had already concluded from other arguments, which are satisfactory to every perverted mind, that God is the author of evil, so he now applied to the Creator the figure of the corrupt tree bringing forth evil fruit, that is, moral ...
Ante-Nicene Fathers, Volume 3, page 283, footnote 4 (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 Assumes the Existence of Two Gods from the Antithesis Between Things Visible and Things Invisible. This Antithetical Principle in Fact Characteristic of the Works of the Creator, the One God--Maker of All Things Visible and Invisible. (HTML)
... visible, and not to be ascribed to any other author than Him to whom their counterparts are imputed, marking as they do diversity in the Creator Himself, who orders what He forbade, and forbids what He ordered; who also strikes and heals. Why do they take Him to be uniform in one class of things alone, as the Creator of visible things, and only them; whereas He ought to be believed to have created both the visible and the invisible, in just the same way as life and death, or as evil things and peace?[Isaiah 45:7] And verily, if the invisible creatures are greater than the visible, which are in their own sphere great, so also is it fitting that the greater should be His to whom the great belong; because neither the great, nor indeed the greater, can be ...
Ante-Nicene Fathers, Volume 3, page 308, footnote 7 (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)
Evil of Two Kinds, Penal and Criminal. It is Not of the Latter Sort that God is the Author, But Only of the Former, Which are Penal, and Included in His Justice. (HTML)
On all occasions does God meet you: it is He who smites, but also heals; who kills, but also makes alive; who humbles, and yet exalts; who “creates evil,” but also “makes peace;”[Isaiah 45:7] —so that from these very (contrasts of His providence) I may get an answer to the heretics. Behold, they say, how He acknowledges Himself to be the creator of evil in the passage, “It is I who create evil.” They take a word whose one form reduces to confusion and ambiguity two kinds of evils (because both sins and punishments are called evils), and will have Him in every passage to be understood as ...
Ante-Nicene Fathers, Volume 3, page 316, footnote 3 (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)
Instances of God's Repentance, and Notably in the Case of the Ninevites, Accounted for and Vindicated. (HTML)
... good tree ought not to produce bad fruit; but yet he has mentioned “evil” (in the passage under discussion), which the most good God is incapable of, is there forthcoming any explanation of these “evils,” which may render them compatible with even the most Good? There is. We say, in short, that evil in the present case means, not what may be attributed to the Creator’s nature as an evil being, but what may be attributed to His power as a judge. In accordance with which He declared, “I create evil,”[Isaiah 45:7] and, “I frame evil against you;” meaning not to sinful evils, but avenging ones. What sort of stigma pertains to these, congruous as they are with God’s judicial character, we have sufficiently explained. Now although these are called “evils,” they ...
Ante-Nicene Fathers, Volume 3, page 347, footnote 1 (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)
... foretold the innovation, the same announced beforehand the contrariety likewise. Why, in your interpretation, do you impute a difference in the state of things to a difference of powers? Why do you wrest to the Creator’s prejudice those examples from which you draw your antitheses, when you may recognise them all in His sensations and affections? “I will wound,” He says, “and I will heal;” “I will kill,” He says again, “and I will make alive” —even the same “who createth evil and maketh peace;”[Isaiah 45:7] from which you are used even to censure Him with the imputation of fickleness and inconstancy, as if He forbade what He commanded, and commanded what He forbade. Why, then, have you not reckoned up the Antitheses also which occur in the ...
Ante-Nicene Fathers, Volume 3, page 389, footnote 17 (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)
... mighty works, or who rashly philosophized about Him, and thereby furnished to heretics their arts; and lastly, He is a jealous God. Accordingly, that which Christ thanks God for doing, He 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.”[Isaiah 45:3] 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?” Now, if He has designated His Christ as an enlightener of the ...
Ante-Nicene Fathers, Volume 3, page 440, footnote 14 (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 Divine Way of Wisdom, and Greatness, and Might. God's Hiding of Himself, and Subsequent Revelation. To Marcion's God Such a Concealment and Manifestation Impossible. God's Predestination. No Such Prior System of Intention Possible to a God Previously Unknown as Was Marcion's. The Powers of the World Which Crucified Christ. St. Paul, as a Wise Master-Builder, Associated with Prophecy. Sundry Injunctions of the Apostle Parallel with the Teaching of the Old Testament. (HTML)
... reduced to folly the world’s wisdom, by choosing its foolish things, and disposing them to the attainment of salvation. This wisdom, he says, once lay hidden in things that were foolish, weak, and lacking in honour; once also was latent under figures, allegories, and enigmatical types; but it was afterwards to be revealed in Christ, who was set “as a light to the Gentiles,” by the Creator who promised through the mouth of Isaiah that He would discover “the hidden treasures, which eye had not seen.”[Isaiah 45:3] Now, that that god should have ever hidden anything who had never made a cover wherein to practise concealment, is in itself a wholly incredible idea. If he existed, concealment of himself was out of the question—to say nothing of any of his ...
Ante-Nicene Fathers, Volume 3, page 460, footnote 17 (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 Divine Power Shown in Christ's Incarnation. Meaning of St. Paul's Phrase. Likeness of Sinful Flesh. No Docetism in It. Resurrection of Our Real Bodies. A Wide Chasm Made in the Epistle by Marcion's Erasure. When the Jews are Upbraided by the Apostle for Their Misconduct to God; Inasmuch as that God Was the Creator, a Proof is in Fact Given that St. Paul's God Was the Creator. The Precepts at the End of the Epistle, Which Marcion Allowed, Shown to Be in Exact Accordance with the Creator's Scriptures. (HTML)
... erasures, why does his apostle utter such an exclamation, because his god has no riches for him to contemplate? So poor and indigent was he, that he created nothing, predicted nothing—in short, possessed nothing; for it was into the world of another God that he descended. The truth is, the Creator’s resources and riches, which once had been hidden, were now disclosed. For so had He promised: “I will give to them treasures which have been hidden, and which men have not seen will I open to them.”[Isaiah 45:3] Hence, then, came the exclama tion, “O the depth of the riches and the wisdom of God!” For His treasures were now opening out. This is the purport of what Isaiah said, and of (the apostle’s own) subsequent quotation of the self-same passage, of the ...
Ante-Nicene Fathers, Volume 3, page 480, footnote 10 (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 6188 (In-Text, Margin)
He declares that God’s attribute is still 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.[Isaiah 45:23] 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, ...
Ante-Nicene Fathers, Volume 3, page 493, footnote 13 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Hermogenes. (HTML)
The Gradual Development of Cosmical Order Out of Chaos in the Creation, Beautifully Stated. (HTML)
CCEL Footnote 6405 (In-Text, Margin)
... once inundate light with the splendour of the sun, nor all at once temper darkness with the moon’s assuaging ray. The heaven He did not all at once bedeck with constellations and stars, nor did He at once fill the seas with their teeming monsters. The earth itself He did not endow with its varied fruitfulness all at once; but at first He bestowed upon it being, and then He filled it, that it might not be made in vain. For thus says Isaiah: “He created it not in vain; He formed it to be inhabited.”[Isaiah 45:18] Therefore after it was made, and while awaiting its perfect state, it was “without form, and void:” “void” indeed, from the very fact that it was without form (as being not yet perfect to the sight, and at the same time unfurnished as yet with its ...
Ante-Nicene Fathers, Volume 3, page 494, footnote 3 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Hermogenes. (HTML)
The Gradual Development of Cosmical Order Out of Chaos in the Creation, Beautifully Stated. (HTML)
CCEL Footnote 6421 (In-Text, Margin)
... it as a completed thing, so as to be able to gather from it the herb bearing seed, and the tree yielding fruit, and that living creatures, made out of it, may minister to my need. Matter, however, is nowhere, but the Earth is here, confessed to my view. I see it, I enjoy it, ever since it ceased to be “without form (invisible), and void.” Concerning it most certainly did Isaiah speak when he said, “Thus saith the Lord that created the heavens, He was the God that formed the earth, and made it.”[Isaiah 45:18] The same earth for certain did He form, which He also made. Now how did He form it? Of course by saying, “Let the dry land appear.” Why does He command it to appear, if it were not previously invisible? His purpose was also, that He might ...
Ante-Nicene Fathers, Volume 3, page 495, footnote 14 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Hermogenes. (HTML)
The Account of the Creation in Genesis a General One, Corroborated, However, by Many Other Passages of the Old Testament, Which Give Account of Specific Creations. Further Cavillings Confuted. (HTML)
CCEL Footnote 6460 (In-Text, Margin)
... creation of the individual parts. You have Wisdom saying, “But before the depths was I brought forth,” in order that you may believe that the depths were also “brought forth”—that is, created—just as we create sons also, though we “bring them forth.” It matters not whether the depth was made or born, so that a beginning be accorded to it, which however would not be, if it were subjoined to matter. Of darkness, indeed, the Lord Himself by Isaiah says, “I formed the light, and I created darkness.”[Isaiah 45:7] Of the wind also Amos says, “He that strengtheneth the thunder, and createth the wind, and declareth His Christ unto men;” thus showing that that wind was created which was reckoned with the formation of the earth, which was wafted over the waters, ...
Ante-Nicene Fathers, Volume 3, page 514, footnote 14 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against the Valentinians. (HTML)
The Vanity as Well as Ignorance of the Demiurge. Absurd Results from So Imperfect a Condition. (HTML)
CCEL Footnote 6829 (In-Text, Margin)
... Mother—“Mother-Earth,” of course—and (what may excite your laughter still more heartily) even Holy Spirit. In this way they have conferred all honour on that female, I suppose even a beard, not to say other things. Besides, the Demiurge had so little mastery over things, on the score, you must know, of his inability to approach spiritual essences, (constituted as he was) of animal elements, that, imagining himself to be the only being, he uttered this soliloquy: “I am God, and beside me there is none else.”[Isaiah 45:5] But for all that, he at least was aware that he had not himself existed before. He understood, therefore, that he had been created, and that there must be a creator of a creature of some sort or other. How happens it, then, that he seemed to himself ...
Ante-Nicene Fathers, Volume 3, page 541, footnote 23 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
On the Flesh of Christ. (HTML)
Divine Strictures on Various Heretics Descried in Various Passages of Prophetical Scripture. Those Who Assail the True Doctrine of the One Lord Jesus Christ, Both God and Man, Thus Condemned. (HTML)
CCEL Footnote 7272 (In-Text, Margin)
... to them that call evil good, and put darkness for light,” he of course sets his mark upon those amongst you who preserve not in the words they employ the light of their true significance, (by taking care) that the soul should mean only that which is so called, and the flesh simply that which is confest to our view, and God none other than the One who is preached. Having thus Marcion in his prophetic view, he says, “I am God, and there is none else; there is no God beside me.”[Isaiah 45:5] And when in another passage he says, in like manner, “Before me there was no God,” he strikes at those inexplicable genealogies of the Valentinian Æons. Again, there is an answer to Ebion in the Scripture: “Born, not of blood, nor of the will of the ...
Ante-Nicene Fathers, Volume 3, page 606, footnote 10 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Praxeas. (HTML)
The Identity of the Father and the Son, as Praxeas Held It, Shown to Be Full of Perplexity and Absurdity. Many Scriptures Quoted in Proof of the Distinction of the Divine Persons of the Trinity. (HTML)
CCEL Footnote 7890 (In-Text, Margin)
... Psalm: “O Lord, how are they increased that trouble me!” But almost all the Psalms which prophesy of the person of Christ, represent the Son as conversing with the Father—that is, represent Christ (as speaking) to God. Observe also the Spirit speaking of the Father and the Son, in the character of a third Person: “The Lord said unto my Lord, Sit Thou on my right hand, until I make Thine enemies Thy footstool.” Likewise in the words of Isaiah: “Thus saith the Lord to the Lord mine Anointed.”[Isaiah 45:1] Likewise, in the same prophet, He says to the Father respecting the Son: “Lord, who hath believed our report, and to whom is the arm of the Lord revealed? We brought a report concerning Him, as if He were a little child, as if He were a root in a ...
Ante-Nicene Fathers, Volume 3, page 607, footnote 12 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Praxeas. (HTML)
The Force of Sundry Passages of Scripture Illustrated in Relation to the Plurality of Persons and Unity of Substance. There is No Polytheism Here, Since the Unity is Insisted on as a Remedy Against Polytheism. (HTML)
CCEL Footnote 7907 (In-Text, Margin)
... Thy God, hath anointed Thee or made Thee His Christ.” Now, since He here speaks to God, and affirms that God is anointed by God, He must have affirmed that Two are God, by reason of the sceptre’s royal power. Accordingly, Isaiah also says to the Person of Christ: “The Sabæans, men of stature, shall pass over to Thee; and they shall follow after Thee, bound in fetters; and they shall worship Thee, because God is in Thee: for Thou art our God, yet we knew it not; Thou art the God of Israel.”[Isaiah 45:14-15] For here too, by saying, “God is in Thee,” and “Thou art God,” he sets forth Two who were God: (in the former expression in Thee, he means) in Christ, and (in the other he means) the Holy Ghost. That is a still grander statement which you ...
Ante-Nicene Fathers, Volume 3, page 613, footnote 7 (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 7986 (In-Text, Margin)
... has a Son ceases not on that account to exist,—Himself being One only, that is, on His own account, whenever He is named without the Son. And He is named without the Son whensoever He is defined as the principle (of Deity) in the character of “its first Person,” which had to be mentioned before the name of the Son; because it is the Father who is acknowledged in the first place, and after the Father the Son is named. Therefore “there is one God,” the Father, “and without Him there is none else.”[Isaiah 45:5] And when He Himself makes this declaration, He denies not the Son, but says that there is no other God; and the Son is not different from the Father. Indeed, if you only look carefully at the contexts which follow such statements as this, you will ...
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 45:5] 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 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 45:18] 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 615, footnote 2 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Praxeas. (HTML)
The Scriptures Relied on by Praxeas to Support His Heresy But Few. They are Mentioned by Tertullian. (HTML)
CCEL Footnote 8006 (In-Text, Margin)
But I must take some further pains to rebut their arguments, when they make selections from the Scriptures in support of their opinion, and refuse to consider the other points, which obviously maintain the rule of faith without any infraction of the unity of the Godhead, and with the full admission of the Monarchy. For as in the Old Testament Scriptures they lay hold of nothing else than, “I am God, and beside me there is no God;”[Isaiah 45:5] so in the Gospel they simply keep in view the Lord’s answer to Philip, “I and my Father are one;” and, “He that hath seen me hath seen the Father; and I am in the Father, and the Father in me.” They would have the entire revelation of both Testaments yield to these three passages, ...
Ante-Nicene Fathers, Volume 3, page 625, footnote 10 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Praxeas. (HTML)
Christ Not the Father, as Praxeas Said. The Inconsistency of This Opinion, No Less Than Its Absurdity, Exposed. The True Doctrine of Jesus Christ According to St. Paul, Who Agrees with Other Sacred Writers. (HTML)
CCEL Footnote 8171 (In-Text, Margin)
... Himself another Father and another God. If, again, the Father is Christ, He must be some other Being who “strengtheneth the thunder, and createth the wind, and declareth unto men His Christ.” And if “the kings of the earth stood up, and the rulers were gathered together against the Lord and against His Christ,” that Lord must be another Being, against whose Christ were gathered together the kings and the rulers. And if, to quote another passage, “Thus saith the Lord to my Lord Christ,”[Isaiah 45:1] the Lord who speaks to the Father of Christ must be a distinct Being. Moreover, when the apostle in his epistle prays, “That the God of our Lord Jesus Christ may give unto you the spirit of wisdom and of knowledge,” He must be other (than Christ), ...
Ante-Nicene Fathers, Volume 4, page 76, footnote 6 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Modesty. (HTML)
God Just as Well as Merciful; Accordingly, Mercy Must Not Be Indiscriminate. (HTML)
CCEL Footnote 728 (In-Text, Margin)
... his own lord a man standeth or falleth; who art thou, to judge another’s servant?’ ‘Remit, and remission shall be made to thee.’” Such and so great futilities of theirs wherewith they flatter God and pander to themselves, effeminating rather than invigorating discipline, with how cogent and contrary (arguments) are we for our part able to rebut,—(arguments) which set before us warningly the “severity” of God, and provoke our own constancy? Because, albeit God is by nature good, still He is “just”[Isaiah 45:21] too. For, from the nature of the case, just as He knows how to “heal,” so does He withal know how to “smite;” “making peace,” but withal “creating evils;” preferring repentance, but withal commanding Jeremiah not to pray for the aversion of ills on ...
Ante-Nicene Fathers, Volume 4, page 76, footnote 8 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Modesty. (HTML)
God Just as Well as Merciful; Accordingly, Mercy Must Not Be Indiscriminate. (HTML)
CCEL Footnote 730 (In-Text, Margin)
... futilities of theirs wherewith they flatter God and pander to themselves, effeminating rather than invigorating discipline, with how cogent and contrary (arguments) are we for our part able to rebut,—(arguments) which set before us warningly the “severity” of God, and provoke our own constancy? Because, albeit God is by nature good, still He is “just” too. For, from the nature of the case, just as He knows how to “heal,” so does He withal know how to “smite;” “making peace,” but withal “creating evils;”[Isaiah 45:7] preferring repentance, but withal commanding Jeremiah not to pray for the aversion of ills on behalf of the sinful People,—“since, if they shall have fasted,” saith He, “I will not listen to their entreaty.” And again: “And pray not thou unto (me) ...
Ante-Nicene Fathers, Volume 4, page 118, footnote 3 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
De Fuga in Persecutione. (HTML)
De Fuga in Persecutione. (HTML)
CCEL Footnote 1145 (In-Text, Margin)
3. Seeing therefore, too, these cases occur in persecutions more than at other times, as there is then among us more of proving or rejecting, more of abusing or punishing, it must be that their general occurrence is permitted or commanded by Him at whose will they happen even partially; by Him, I mean, who says, “I am He who make peace and create evil,”[Isaiah 45:7] —that is, war, for that is the antithesis of peace. But what other war has our peace than persecution? If in its issues persecution emphatically brings either life or death, either wounds or healing, you have the author, too, of this. “I will smite and heal, I will make alive and put to death.” “I will burn them,” He ...
Ante-Nicene Fathers, Volume 4, page 263, footnote 3 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book I (HTML)
On Incorporeal and Corporeal Beings. (HTML)
We think, then, that they may be designated as living beings, for this reason, that they are said to receive commandments from God, which is ordinarily the case only with rational beings. “I have given a commandment to all the stars,”[Isaiah 45:12] says the Lord. What, now, are these commandments? Those, namely, that each star, in its order and course, should bestow upon the world the amount of splendour which has been entrusted to it. For those which are called “planets” move in orbits of one kind, and those which are termed ἀπλανεῖς are different. Now it manifestly follows from this, ...
Ante-Nicene Fathers, Volume 4, page 276, footnote 5 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book II (HTML)
The God of the Law and the Prophets, and the Father of Our Lord Jesus Christ, is the Same God. (HTML)
... He undoubtedly called Him His Father, to whose name Solomon had raised a magnificent temple. The words, moreover, “Have you not read what was spoken by God to Moses: I am the God of Abraham, and the God of Isaac, and the God of Jacob; He is not a God of the dead, but of the living,” most clearly teach us, that He called the God of the patriarchs (because they were holy, and were alive) the God of the living, the same, viz., who had said in the prophets, “I am God, and besides Me there is no God.”[Isaiah 45:6] For if the Saviour, knowing that He who is written in the law is the God of Abraham, and that it is the same who says, “I am God, and besides Me there is no God, acknowledges that very one to be His Father who is ignorant of the existence of any ...
Ante-Nicene Fathers, Volume 4, page 356, footnote 8 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
IV (HTML)
Chapter I., Sections 1-23 translated from the Latin of Rufinus: That the Scriptures are Divinely Inspired. (HTML)
... i.e., contrary to the faith of prophecy, they crucified Him for assuming to Himself the name of Christ. Thereupon the heretics, reading that it is written in the law, “A fire has been kindled in Mine anger;” and that “I the Lord am a jealous (God), visiting the sins of the fathers upon the children unto the third and fourth generation;” and that “it repenteth Me that I anointed Saul to be king;” and, “I am the Lord, who make peace and create evil;”[Isaiah 45:7] and again, “There is not evil in a city which the Lord hath not done;” and, “Evils came down from the Lord upon the gates of Jerusalem;” and, “An evil spirit from the Lord ...
Ante-Nicene Fathers, Volume 4, page 356, footnote 12 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
IV (HTML)
Chapter I., Sections 1-23 translated from the Greek: On the Inspiration of Holy Scripture, and How the Same is to be Read and Understood, and What is the Reason of the Uncertainty in it; and of the Impossibility or Irrationality of Certain Things in it, Taken According to the Letter. (HTML)
... advent of Him who is believed by us to be Christ, they did not accept our Lord Jesus; but, as having called Himself Christ improperly, they crucified Him. And those belonging to heretical sects reading this (statement), “A fire has been kindled in Mine anger;” and this, “I am a jealous God, visiting the iniquities of the fathers upon the children unto the third and fourth generation;” and this, “I repent of having anointed Saul to be king;” and this, “I am a God that maketh peace, and createth evil;”[Isaiah 45:7] and, among others, this, “There is not wickedness in the city which the Lord hath not done;” and again this, “Evils came down from the Lord upon the gates of Jerusalem;” and, “An evil spirit from the ...
Ante-Nicene Fathers, Volume 4, page 373, footnote 2 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
IV (HTML)
Chapter I., Sections 1-23 translated from the Greek: On the Inspiration of Holy Scripture, and How the Same is to be Read and Understood, and What is the Reason of the Uncertainty in it; and of the Impossibility or Irrationality of Certain Things in it, Taken According to the Letter. (HTML)
... is like a treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.” Let us notice, then, whether the apparent and superficial and obvious meaning of Scripture does not resemble a field filled with plants of every kind, while the things lying in it, and not visible to all, but buried, as it were, under the plants that are seen, are the hidden treasures of wisdom and knowledge; which the Spirit through Isaiah[Isaiah 45:3] calls dark and invisible and concealed, God alone being able to break the brazen gates that conceal them, and to burst the iron bars that are upon the gates, in order that all the statements in the book of Genesis may be discovered which refer to ...
Ante-Nicene Fathers, Volume 4, page 599, footnote 7 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VI (HTML)
Chapter LV (HTML)
Passages, indeed, might be found where corporeal and external (benefits) are improperly called “good,”—those things, viz., which contribute to the natural life, while those which do the reverse are termed “evil.” It is in this sense that Job says to his wife: “If we have received good at the hand of the Lord, shall we not also receive evil!” Since, then, there is found in the sacred Scriptures, in a certain passage, this statement put into the mouth of God, “I make peace, and create evil;”[Isaiah 45:7] and again another, where it is said of Him that “evil came down from the Lord to the gate of Jerusalem, the noise of chariots and horsemen,” —passages which have disturbed many readers of Scripture, who are unable to see what ...
Ante-Nicene Fathers, Volume 4, page 600, footnote 7 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VI (HTML)
Chapter LVI (HTML)
... from the Lord upon the gates of Jerusalem,” —which evils consist of the punishments inflicted upon the Israelites by their enemies with a view to their conversion; nor would one visit “with a rod the transgressions of those who forsake the law of the Lord, and their iniquities with stripes;” nor could it be said, “Thou hast coals of fire to set upon them; they shall be to thee a help.” In the same way also we explain the expressions, “I, who make peace, and create evil;”[Isaiah 45:7] for He calls into existence “corporeal” or “external” evils, while purifying and training those who would not be disciplined by the word and sound doctrine. This, then, is our answer to the question, “How is it that God created evil?”
Ante-Nicene Fathers, Volume 5, page 88, footnote 7 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book VI. (HTML)
The Valentinian Origin of the Creation. (HTML)
... Demiurge, they say, knows nothing at all, but is, according to them, devoid of understanding, and silly, and is not conscious of what he is doing or working at. But in him, while thus in a state of ignorance that even he is producing, Sophia wrought all sorts of energy, and infused vigour (into him). And (although Sophia) was really the operating cause, he himself imagines that he evolves the creation of the world out of himself: whence he commenced, saying, “I am God, and beside me there is no other.”[Isaiah 45:5]
Ante-Nicene Fathers, Volume 5, page 88, footnote 7 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book VI. (HTML)
The Valentinian Origin of the Creation. (HTML)
... Demiurge, they say, knows nothing at all, but is, according to them, devoid of understanding, and silly, and is not conscious of what he is doing or working at. But in him, while thus in a state of ignorance that even he is producing, Sophia wrought all sorts of energy, and infused vigour (into him). And (although Sophia) was really the operating cause, he himself imagines that he evolves the creation of the world out of himself: whence he commenced, saying, “I am God, and beside me there is no other.”[Isaiah 45:14]
Ante-Nicene Fathers, Volume 5, page 88, footnote 7 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book VI. (HTML)
The Valentinian Origin of the Creation. (HTML)
... Demiurge, they say, knows nothing at all, but is, according to them, devoid of understanding, and silly, and is not conscious of what he is doing or working at. But in him, while thus in a state of ignorance that even he is producing, Sophia wrought all sorts of energy, and infused vigour (into him). And (although Sophia) was really the operating cause, he himself imagines that he evolves the creation of the world out of himself: whence he commenced, saying, “I am God, and beside me there is no other.”[Isaiah 45:18]
Ante-Nicene Fathers, Volume 5, page 88, footnote 7 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book VI. (HTML)
The Valentinian Origin of the Creation. (HTML)
... Demiurge, they say, knows nothing at all, but is, according to them, devoid of understanding, and silly, and is not conscious of what he is doing or working at. But in him, while thus in a state of ignorance that even he is producing, Sophia wrought all sorts of energy, and infused vigour (into him). And (although Sophia) was really the operating cause, he himself imagines that he evolves the creation of the world out of himself: whence he commenced, saying, “I am God, and beside me there is no other.”[Isaiah 45:21-22]
Ante-Nicene Fathers, Volume 5, page 172, footnote 1 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Exegetical. (HTML)
On the Psalms. (HTML)
... and by tribulation the greatest. The angels also are called evil, not because they are so in their nature, or by their own will, but because they have this office, and are appointed to produce pains and sufferings,—being so called, therefore, with reference to the disposition of those who endure such things; just as the day of judgment is called the evil day, as being laden with miseries and pains for sinners. To the same effect is the word of Isaiah, “I, the Lord, make peace, and create evil;”[Isaiah 45:7] meaning by that, I maintain peace, and permit war.
Ante-Nicene Fathers, Volume 5, page 224, footnote 3 (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)
... One, and who afterwards did show Himself, and conversed with men.” And in another place he says, “Egypt hath laboured; and the merchandise of Ethiopia and the Sabeans, men of stature, shall come over unto thee, (and they shall be slaves to thee); and they shall come after thee bound with manacles, and they shall fall down unto thee, because God is in thee; and they shall make supplication unto thee: and there is no God beside thee. For Thou art God, and we knew not; God of Israel, the Saviour.”[Isaiah 45:14] Do you see, he says, how the Scriptures proclaim one God? And as this is clearly exhibited, and these passages are testimonies to it, I am under necessity, he says, since one is acknowledged, to make this One the subject of suffering. For Christ was ...
Ante-Nicene Fathers, Volume 5, page 224, footnote 8 (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)
... back the captivity; not for price nor reward, said the Lord of hosts. Thus said the Lord of hosts, Egypt hath laboured, and the merchandise of Ethiopia and the Sabeans, men of stature, shall come over unto thee, and they shall be slaves to thee: and they shall come after thee bound with manacles, and they shall fall down unto thee; and they shall make supplication unto thee, because God is in thee; and there is no God beside thee. For Thou art God, and we knew not; the God of Israel, the Saviour.”[Isaiah 45:11-15] “In thee, therefore,” says he, “God is.” But in whom is God except in Christ Jesus, the Father’s Word, and the mystery of the economy? And again, exhibiting the truth regarding Him, he points to the fact of His being in the flesh when He says, “I ...
Ante-Nicene Fathers, Volume 5, page 514, footnote 4 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book I. (HTML)
... Zebulon, and the land of Nephtalim, by the way of the sea, and ye others who inhabit the maritime places, and beyond Jordan of the nations. People that walk in darkness, behold ye a great light; ye who dwell in the region of the shadow of death, the light shall shine upon you.” Also in the same: “Thus saith the Lord God to Christ my Lord, whose right hand I hold, that the nations may hear Him; and I will break asunder the strength of kings, I will open before Him gates; and cities shall not be shut.”[Isaiah 45:1] Also in the same: “I come to gather together all nations and tongues; and they shall come, and see my glory. And I will send out over them a standard, and I will send those that are preserved among them to the nations which are afar off, which have ...
Ante-Nicene Fathers, Volume 5, page 517, footnote 19 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book II. (HTML)
... Isaiah: “Thus saith the Lord, the God of Sabaoth, Egypt is wearied; and the merchandise of the Ethiopians, and the tall men of the Sabeans, shall pass over unto Thee, and shall be Thy servants; and shall walk after Thee bound with chains; and shall worship Thee, and shall pray to Thee, because God is in Thee, and there is no other God beside Thee. For Thou art God, and we knew it not, O God of Israel, our Saviour. They shall all be confounded and fear who oppose Thee, and shall fall into confusion.”[Isaiah 45:14-16] Likewise in the same: “The voice of one crying in the wilderness, Prepare ye the way of the Lord, make straight the paths of our God. Every channel shall be filled up, and every mountain and hill shall be made low, and all crooked places shall be ...
Ante-Nicene Fathers, Volume 5, page 613, footnote 7 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Novatian. (HTML)
A Treatise of Novatian Concerning the Trinity. (HTML)
That God is the Founder of All Things, Their Lord and Parent, is Proved from the Holy Scriptures. (HTML)
CCEL Footnote 5027 (In-Text, Margin)
... His hand;” “who looketh on the earth, and maketh it tremble; who boundeth the circle of the earth, and those that dwell in it like locusts; who hath weighed the mountains in a balance, and the groves in scales,” that is, by the sure test of divine arrangement; and lest its greatness, lying unequally, should easily fall into ruins if it were not balanced with equal weights, He has poised this burden of the earthly mass with equity. Who says by the prophet, “I am God, and there is none beside me.”[Isaiah 45:22] Who says by the same prophet, “Because I will not give my majesty to another,” that He may exclude all heathens and heretics with their figments; proving that that is not God who is made by the hand of the workman, nor that which is feigned by the ...
Ante-Nicene Fathers, Volume 5, page 614, footnote 2 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Novatian. (HTML)
A Treatise of Novatian Concerning the Trinity. (HTML)
That God is the Founder of All Things, Their Lord and Parent, is Proved from the Holy Scriptures. (HTML)
CCEL Footnote 5031 (In-Text, Margin)
... attract to gentleness our minds, brutish, and swelling, and stubborn with cloddish ferocity, says, “And upon whom shall my Spirit rest, save upon him that is lowly, and quiet, and that trembleth at my words?” —so that in some degree one may recognise how great God is, in learning to fear Him by the Spirit given to him: Who, similarly wishing still more to come into our knowledge, and, by way of stirring up our minds to His worship, said, “I am the Lord, who made the light and created the darkness;”[Isaiah 45:7] that we might deem not that some Nature,—what I know not,—was the artificer of those vicissitudes whereby nights and days are controlled, but might rather, as is more true, recognise God as their Creator. And since by the gaze of our eyes we cannot ...
Ante-Nicene Fathers, Volume 5, page 637, footnote 3 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Novatian. (HTML)
A Treatise of Novatian Concerning the Trinity. (HTML)
Moreover, Against the Sabellians He Proves that the Father is One, the Son Another. (HTML)
CCEL Footnote 5214 (In-Text, Margin)
... the Lord from heaven?” Or when he reads (as having been said) to Christ: “Thou art my Son, this day have I begotten Thee. Ask of me, and I will give Thee the heathens for Thine inheritance, and the ends of the earth for Thy possession?” Or when also that beloved writer says: “The Lord said unto my Lord, Sit Thou on my right hand, until I shall make Thine enemies the stool of Thy feet?” Or when, unfolding the prophecies of Isaiah, he finds it written thus: “Thus saith the Lord to Christ my Lord?”[Isaiah 45:1] Or when he reads: “I came not down from heaven to do mine own will, but the will of Him that sent me?” Or when he finds it written: “Because He who sent me is greater than I?” Or when he considers the passage: “I go to my Father, and your Father; to ...
Ante-Nicene Fathers, Volume 6, page 234, footnote 9 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Archelaus. (HTML)
A Fragment of the Same Disputation. (HTML)
Chapter I. (HTML)
CCEL Footnote 2165 (In-Text, Margin)
... allegation, calls Himself a fire, whose son is He who says, “I am come to send fire upon the earth?” If you find fault with one who says, “The Lord killeth and maketh alive,” why do you honour Peter, who raised Tabitha to life, but also put Sapphira to death? And if again, you find fault with the one because He has prepared a fire, why do you not find fault with the other, who says, “Depart from me into everlasting fire?” If you find fault with Him who says, “I, God, make peace, and create evil,”[Isaiah 45:7] explain to us how Jesus says, “I came not to send peace, but a sword.” Since both persons speak in the same terms, one or other of these two things must follow: namely, either they are both good because they use the same language; or, if Jesus ...
Ante-Nicene Fathers, Volume 6, page 366, footnote 5 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
From the Discourse on the Resurrection. (HTML)
Part I. (HTML)
CCEL Footnote 2864 (In-Text, Margin)
... dust, and arise, and sit down, O Jerusalem,” and have been set free from sin, it also shall be freed from corruption and be subject no longer to vanity, but to righteousness. Isaiah says, too, “For as the new heaven and the new earth which I make, remaineth before me, saith the Lord, so shall your seed and your name be;” and again, “Thus saith the Lord that created the heaven, it is He who prepared the earth and created it, He determined it; He created it not in vain, but formed it to be inhabited.”[Isaiah 45:18] For in reality God did not establish the universe in vain, or to no purpose but destruction, as those weak-minded men say, but to exist, and be inhabited, and continue. Wherefore the earth and the heaven must exist again after the conflagration and ...
Ante-Nicene Fathers, Volume 6, page 387, footnote 11 (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 3042 (In-Text, Margin)
... amongst men art very God and man. For Thou hast girt, by Thy incarnation, Thy loins with righteousness, and anointed Thy veins with faithfulness, who Thyself art very righteousness and truth, the joy and exultation of all. Therefore rejoice with me this day, ye heavens, for the Lord hath showed mercy to His people. Yea, let the clouds drop the dew of righteousness upon the world; let the foundations of the earth sound a trumpet-blast to those in Hades, for the resurrection of them that sleep is come.[Isaiah 45:8] Let the earth also cause compassion to spring up to its inhabitants; for I am filled with comfort; I am exceeding joyful since I have seen Thee, the Saviour of men.
Ante-Nicene Fathers, Volume 7, page 102, footnote 3 (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. II.—Where wisdom is to be found; why Pythagoras and Plato did not approach the Jews (HTML)
... with the greatest earnestness and labour by so many intellects, and during so many ages, unless it be that philosophers sought for it out of their own limits? And since they traversed and explored all parts, but nowhere found any wisdom, and it must of necessity be somewhere, it is evident that it ought especially to be sought there where the title of folly appears; under the covering of which God hides the treasury of wisdom and truth, lest the secret of His divine work should be exposed to view.[Isaiah 45:15] Whence I am accustomed to wonder that, when Pythagoras, and after him Plato, inflamed with the love of searching out the truth, had penetrated as far as to the Egyptians, and Magi, and Persians, that they might become acquainted with their religious ...
Ante-Nicene Fathers, Volume 7, page 111, footnote 2 (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. XII.—Of the birth of Jesus from the Virgin; of his life, death, and resurrection, and the testimonies of the prophets respecting these things (HTML)
... says in the eighty-fourth Psalm, “Truth has sprung out of the earth;” because God, in whom is truth, hath taken a body of earth, that He might open a way of salvation to those of the earth. In like manner Isaiah also: “But they disbelieved, and vexed His Holy Spirit; and He was turned to be their enemy. And He Himself fought against them, and He remembered the days of old, who raised up from the earth a shepherd of the sheep.” But who this shepherd was about to be, he declared in another place,[Isaiah 45:8] saying: “Let the heavens rejoice, and let the clouds put on righteousness; let the earth open, and put forth a Saviour. For I the Lord have begotten Him.” But the Saviour is, as we have said before, Jesus. But in another place the same prophet also ...
Ante-Nicene Fathers, Volume 7, page 111, footnote 11 (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. XII.—Of the birth of Jesus from the Virgin; of his life, death, and resurrection, and the testimonies of the prophets respecting these things (HTML)
... generations, and He will be always to generations. But that Christ, after His passion and resurrection, was about to ascend to God the Father, David bore witness in these words in the cixth Psalm: “The Lord said unto my Lord, Sit Thou at my right hand, until I make Thine enemies Thy footstool.” Whom could this prophet, being himself a king, call his Lord, who sat at the right hand of God, but Christ the Son of God, who is King of kings and Lord of lords? And this is more plainly shown by Isaiah,[Isaiah 45:1-3] when he says: “Thus saith the Lord God to my Lord Christ, whose right hand I have holden; I will subdue nations before Him, and will break the strength of kings. I will open before Him gates, and the cities shall not be closed. I will go before ...
Ante-Nicene Fathers, Volume 7, page 112, footnote 3 (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. XIII.—Of Jesus, God and man; and the testimonies of the prophets concerning him (HTML)
... raise it to immortality. He became both the Son of God through the Spirit, and the Son of man through the flesh,—that is, both God and man. The power of God was displayed in Him, from the works which He performed; the frailty of the man, from the passion which He endured: on what account He undertook it I will mention a little later. In the meantime, we learn from the predictions of the prophets that He was both God and man—composed of both natures. Isaiah testifies that He was God in these words:[Isaiah 45:14-16] “Egypt is wearied, and the merchandise of Ethiopia, and the Sabæans, men of stature, shall come over unto Thee, and shall be Thy servants: and they shall walk behind Thee; in chains they shall fall down unto Thee, and shall make supplication unto ...
Ante-Nicene Fathers, Volume 7, page 132, footnote 11 (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)
... and the Father, who unanimously inhabit the world, are one God, for the one is as two, and the two are as one. Nor is that wonderful, since the Son is in the Father, for the Father loves 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:[Isaiah 45:14] “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: “Thus saith God the King of Israel, and His Redeemer, the ...
Ante-Nicene Fathers, Volume 7, page 239, footnote 8 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Lactantius (HTML)
The Divine Institutes (HTML)
The Epitome of the Divine Institutes (HTML)
Chap. XLIV.—The twofold nativity of Christ is proved from the prophets (HTML)
... Solomon it is thus written: “The womb of a virgin was strengthened, and conceived: and a virgin was impregned, and became a mother in great pity.” In Isaiah it is thus written: “Behold, a virgin shall conceive, and bear a son, and ye shall call His name Immanuel;” which, being interpreted, is God with us. For He was with us on the earth, when He assumed flesh; and He was no less God in man, and man in God. That He was both God and man was declared before by the prophets. That He was God, Isaiah[Isaiah 45:14-16] thus declares: “They shall fall down unto Thee, they shall make supplication unto Thee; since God is in Thee, and we knew it not, even the God of Israel. They shall be ashamed and confounded, all of them who oppose themselves to Thee, and shall go ...
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 45:21] ‘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 1, Volume 2, page 436, footnote 3 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the last judgment, and the declarations regarding it in the Old and New Testaments. (HTML)
Of the Endless Glory of the Church. (HTML)
CCEL Footnote 1392 (In-Text, Margin)
... they shall be His people, and God Himself shall be with them. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, but neither shall there be any more pain: because the former things have passed away. And He that sat upon the throne said, Behold, I make all things new.” This city is said to come down out of heaven, because the grace with which God formed it is of heaven. Wherefore He says to it by Isaiah, “I am the Lord that formed thee.”[Isaiah 45:8] It is indeed descended from heaven from its commencement, since its citizens during the course of this world grow by the grace of God, which cometh down from above through the laver of regeneration in the Holy Ghost sent down from heaven. But by ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 72, footnote 1 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
On the Morals of the Manichæans. (HTML)
The Goodness of God Prevents Corruption from Bringing Anything to Non-Existence. The Difference Between Creating and Forming. (HTML)
CCEL Footnote 164 (In-Text, Margin)
... suitable, till in the order of their movements they return to that from which they fell away. Thus, when rational souls fall away from God, although they possess the greatest amount of free-will, He ranks them in the lower grades of creation, where their proper place is. So they suffer misery by the divine judgment, while they are ranked suitably to their deserts. Hence we see the excellence of that saying which you are always inveighing against so strongly, "I make good things, and create evil things."[Isaiah 45:7] To create is to form and arrange. So in some copies it is written, "I make good things and form evil things." To make is used of things previously not in existence; but to form is to arrange what had some kind of existence, so as to improve and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 78, footnote 1 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
On the Morals of the Manichæans. (HTML)
Three Good Reasons for Abstaining from Certain Kinds of Food. (HTML)
CCEL Footnote 175 (In-Text, Margin)
... For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live, therefore, or die, we are the Lord’s. For to this end Christ both lived, and died and rose again, that He might be Lord both of the dead and living. But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment-seat of God. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.[Isaiah 45:23-24] So then every one of us shall give account of himself to God. Let us not, therefore, judge one another any more: but judge this rather, that no man put a stumbling-block, or occasion to fall, in his brother’s way. I know, and am persuaded in the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 56, footnote 8 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book II (HTML)
Grace is Given to Some Men in Mercy; Is Withheld from Others in Justice and Truth. (HTML)
CCEL Footnote 575 (In-Text, Margin)
Forasmuch then as our turning away from God is our own act, and this is evil will; but our turning to God is not possible, except He rouses and helps us, and this is good will,—what have we that we have not received? But if we received, why do we glory as if we had not received? Therefore, as “he that glorieth must glory in the Lord,”[Isaiah 45:25] it comes from His mercy, not their merit, that God wills to impart this to some, but from His truth that He wills not to impart it to others. For to sinners punishment is justly due, because “the Lord God loveth mercy and truth,” and “mercy and truth are met together;” and “all the paths of the Lord are mercy and truth.” And who ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 481, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Rebuke and Grace. (HTML)
Those Who are Called According to the Purpose Alone are Predestinated. (HTML)
CCEL Footnote 3325 (In-Text, Margin)
... this is not yet accomplished. Although, also, those two things—that is, He called, and He justified—have not been effected in all of whom they are said,—for still, even until the end of the world, there remain many to be called and justified,—nevertheless, He used verbs of the past tense, even concerning things future, as if God had already arranged from eternity that they should come to pass. For this reason, also, the prophet Isaiah says concerning Him, “Who has made the things that shall be.”[Isaiah 45:11] Whosoever, therefore, in God’s most providential ordering, are foreknown, predestinated, called, justified, glorified,—I say not, even although not yet born again, but even although not yet born at all, are already children of God, and absolutely ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 489, footnote 7 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Rebuke and Grace. (HTML)
Scriptural Instances Wherein It is Proved that God Has Men’s Wills More in His Power Than They Themselves Have. (HTML)
CCEL Footnote 3394 (In-Text, Margin)
It is not, then, to be doubted that men’s wills cannot, so as to prevent His doing what he wills, withstand the will of God, “who hath done all things whatsoever He pleased in heaven and in earth,” and who also “has done those things that are to come;”[Isaiah 45:11] since He does even concerning the wills themselves of men what He will, when He will. Unless, perchance (to mention some things among many), when God willed to give the kingdom to Saul, it was so in the power of the Israelites, as it certainly was placed in their will, either to subject themselves or not to the man in question, that they could even prevail to withstand ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 507, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
Book I (HTML)
In What Respects Predestination and Grace Differ. (HTML)
CCEL Footnote 3485 (In-Text, Margin)
... the donation itself. When, therefore the apostle says, “Not of works, lest any man should boast. For we are His workmanship, created in Christ Jesus in good works,” it is grace; but what follows—“which God hath prepared that we should walk in them”—is predestination, which cannot exist without foreknowledge, although foreknowledge may exist without predestination; because God foreknew by predestination those things which He was about to do, whence it was said, “He made those things that shall be.”[Isaiah 45:11] Moreover, He is able to foreknow even those things which He does not Himself do,—as all sins whatever. Because, although there are some which are in such wise sins as that they are also the penalties of sins, whence it is said, “God gave them over ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 322, footnote 4 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
On the Same Passage. (HTML)
CCEL Footnote 1262 (In-Text, Margin)
... where He is, there they may be also. How then are there mansions in the Father’s house, and these not different ones but the same, which already exist in a sense in which they can admit of no preparation, and yet do not exist, inasmuch as they are still to be prepared? How are we to think of this, but in the same way as the prophet, who also declares of God, that He has [already] made that which is yet to be. For he says not, Who will make what is yet to be, but, “Who has made what is yet to be.”[Isaiah 45:11] Therefore He has both made such things and is yet to make them. For they have not been made at all if He has not made them; nor will they ever be if He make them not Himself. He has made them therefore in the way of fore-ordaining them; He has yet ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 352, footnote 11 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XV. 15, 16. (HTML)
CCEL Footnote 1436 (In-Text, Margin)
... this same discourse, which He delivered to the disciples between the Supper and His passion, He said, “I have yet many things to say unto you, but ye cannot bear them now”? How, then, are we to understand that He made known unto the disciples all that He had heard of the Father, when there are many things that He saith not, just because He knows that they cannot bear them now? Doubtless what He is yet to do He says that He has done as the same Being who hath made those things which are yet to be.[Isaiah 45:11] For as He says by the prophet, “They pierced my hands and my feet,” and not, They will yet pierce; but speaking as it were of the past, and yet predicting what was still in the future: so also in the passage before us He declares that He has made ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 371, footnote 3 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XVI. 12, 13. (HTML)
CCEL Footnote 1563 (In-Text, Margin)
... bear them now,” there meets us first this subject of needful inquiry, how it was that He said a little before, “All things that I have heard of my Father I have made known unto you,” and yet says here, “I have yet many things to say unto you, but ye cannot bear them now.” But how it was that He spake of what He had not yet done as if it were done, just as the prophet testifies that God has made those things which are still to come, when He says, “Who hath made those things which are still to come,”[Isaiah 45:11] we have already explained as well as we could when dealing with those words themselves. Now, however, you are perhaps wishing to know what those things were which the apostles were then unable to bear. But which of us would venture to assert his own ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 397, footnote 6 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XVII. 1–5. (HTML)
CCEL Footnote 1708 (In-Text, Margin)
... my feet, they counted all my bones;” He says not, They will pierce, and, They will count. And in this very Gospel He says, “All things that I have heard of my Father, I have made known unto you;” to whom He afterward declares, “I have yet many things to say unto you, but ye cannot bear them now.” For He, who has predestinated all that is to be by sure and unchangeable causes, has done whatever He is to do: as it was also declared of Him by the prophet, “Who hath made the things that are to be.”[Isaiah 45:11]
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 522, footnote 12 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CV (HTML)
CCEL Footnote 4806 (In-Text, Margin)
... the goddess Fever, and the god Paleness. Or meaneth it, as is more credible, He said there should be famine; so that calling be the same thing as mentioning by name; mentioning by name, as speaking; speaking, as commanding? Nor doth the Apostle say, “He calleth those things which be not, that they may be;” but, “as though they were.” For with God that hath already happened which, according to His disposition, is fixed for the future: for of Him it is elsewhere said, “He who made things to come.”[Isaiah 45:11] And here when famine happened, then it is said to have been called, that is, that that which had been determined in His secret government, might be realized. Lastly, he at once expounds, how He called for the famine, saying, “He brake all the staff ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 182, footnote 3 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Three Homilies Concerning the Power of Demons. (HTML)
Homily I. Against Those Who Say that Demons Govern Human Affairs. (HTML)
CCEL Footnote 564 (In-Text, Margin)
... arises from our punishment; thus naming it not in regard to its own nature, but according to that view which men take of it. For since we are accustomed to call by the name of evil, not only thefts and adulteries, but also calamities; so he has called the matter, according to the estimate of mankind. This then is that which the prophet saith “There is no evil in the city which the Lord hath not done.” This too by means of Isaiah God has made clear saying “I am God who maketh peace and createth evil,”[Isaiah 45:7] again naming calamities evils. This evil also Christ hints at, thus saying to the disciples, “sufficient for the day is the evil thereof,” that is to say the affliction, the misery. It is manifest then on all sides, that he here calls punishment ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 390, footnote 5 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
The Homilies on the Statues to the People of Antioch. (HTML)
Homily VII (HTML)
CCEL Footnote 1336 (In-Text, Margin)
... again destroyed by both these; which I have recently made evident. Therefore, let us fear nothing so much as sin and transgression. Let us not fear punishment, and then we shall escape punishment. Even as the Three Children were not afraid of the furnace, and so escaped from the furnace. Such indeed it becomes the servants of God to be. For if those who were brought up under the Old dispensation, when death was not yet slain, nor his “brazen gates broken down,” nor his “iron bars smitten in sunder;”[Isaiah 45:2] so nobly encountered their end, how destitute of all defence or excuse shall we be, if, after having had the benefit of such great grace, we attain not even to the same measure of virtue as they did, now when death is only a name, devoid of reality. ...
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 444, footnote 3 (Image)
Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans
The Homilies of St. John Chrysostom on Paul's Epistle to the Romans (HTML)
Homily XIV on Rom. viii. 12, 13. (HTML)
CCEL Footnote 1426 (In-Text, Margin)
... class="Greek" lang="EL">λἥξιν v. p. 384) hear from the Prophet in his words; “Thou, O Lord, from the beginning hast founded the earth, and the heavens are the work of Thy hands. They shall perish, but thou shalt endure; and they all shall wax old as doth a garment, and as a cloak shalt Thou fold them up, and they shall be changed.” (Ps. cii. 25, 26.) Isaiah too declares the same, when he says, “Look to the heaven above, and upon the earth beneath, for the heavens are as a firmament of smoke,[Isaiah 45:12] and the earth shall wax old like a garment, and they that dwell therein shall perish in like manner.” (Is. li. 6.). Now you see in what sense the creation is “in bondage to vanity,” and how it is to be freed from the ruined state. For the one says, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 525, footnote 1 (Image)
Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans
The Homilies of St. John Chrysostom on Paul's Epistle to the Romans (HTML)
Homily XXV on Rom. xiv. 1, 2. (HTML)
CCEL Footnote 1592 (In-Text, Margin)
See how he again puts his mind into confusion, while he seems to be rebuking the other. For he intimates some such thing, as if he had said, How does it affect you? Are you to be punished for him? But this he does not say, but hints at it by putting it in a milder form, and saying, “For we shall all stand before the judgment-seat of Christ:” and, “So then every one of us shall give account of himself to God.” And he introduces the prophet[Isaiah 45:23] in witness of the subjection of all to Him, yea a subjection extended even to those in the Old Testament, and of all absolutely. For he does not barely say every one shall worship, but “shall confess,” that is, shall given an account of what he has done. Be in anxiety then as ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 326, footnote 12 (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)
Letter or Address of Theodoret to the Monks of the Euphratensian, the Osrhoene, Syria, Phœnicia, and Cilicia. (HTML)
CCEL Footnote 2171 (In-Text, Margin)
... a child is born, unto us a son is given: and the government shall be upon His shoulder; and His name shall be called, Angel of great counsel, Wonderful, Counsellor, The mighty God, powerful, the Prince of Peace, the Father of the Age to come.” And again “In chains they shall come over and they shall fall unto thee. They shall make supplication unto thee saying, surely God is in thee and there is none else, there is no God. Verily thou art a God that hidest thyself, O God of Israel, the Saviour.”[Isaiah 45:14-15] The name Emmanuel, however, indicates both God and man, for it is interpreted in the Gospel to mean “God with us,” that is to say “God in man,” God in our nature. And the divine Jeremiah too utters the prediction “This is our God and there shall ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 361, 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 II (HTML)
Chapter XVI.--Introductory to Proverbs viii. 22, that the Son is not a Creature. Arian formula, a creature but not as one of the creatures; but each creature is unlike all other creatures; and no creature can create. The Word then differs from all creatures in that in which they, though otherwise differing, all agree together, as creatures; viz. in being an efficient cause; in being the one medium or instrumental agent in creation; moreover in being the revealer of the Father; and in being the object of worship. (HTML)
... saying, ‘Offer not to me, but to God.’ On the other hand, the Lord is worshipped even by the Angels; for it is written, ‘Let all the Angels of God worship Him;’ and by all the Gentiles, as Isaiah says, ‘The labour of Egypt and merchandize of Ethiopia and of the Sabeans, men of stature, shall come over unto thee, and they shall be thy servants;’ and then, ‘they shall fall down unto thee, and shall make supplication unto thee, saying, Surely God is in thee, and there is none else, there is no God[Isaiah 45:14].’ And He accepts His disciples’ worship, and certifies them who He is, saying, ‘Call ye Me not Lord and Master? and ye say well, for so I am.’ And when Thomas said to Him, ‘My Lord and my God,’ He allows his words, or rather accepts him instead of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 227, footnote 3 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Rusticus. (HTML)
CCEL Footnote 3157 (In-Text, Margin)
... (which is not preserved in the Greek and Latin versions) gives the following: “thou hast forsaken me, yet return, and I will receive thee, saith the Lord.” Isaiah also speaking in the same sense uses almost the same words: “Return,” he cries, “O children of Israel, ye who think deep counsel and wicked. Return thou unto me and I will redeem thee. I am God, and there is no God else beside me; a just God and a Saviour; there is none beside me. Look unto me, and be ye saved, all the ends of the earth.[Isaiah 45:21-22] Remember this and shew yourselves men: bring it again to mind, O ye transgressors. Return in heart and remember the former things of old: for I am God and there is none else.” Joel also writes: “turn ye even to me with all your heart, and with ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 41, footnote 9 (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 931 (In-Text, Margin)
... thou sayest, calls Himself a fire, whose Son is He who saith, I came to send fire on the earth? If thou findest fault with Him who saith, The Lord killeth, and maketh alive, why dost thou honour Peter, who raised up Tabitha, but struck Sapphira dead? If again thou findest fault, because He prepared fire, wherefore dost thou not find fault with Him who saith, Depart from Me into everlasting fire? If thou findest fault with Him who saith, I am God that make peace, and create evil[Isaiah 45:7], explain how Jesus saith, I came not to send peace but a sword. Since both speak alike, of two things one, either both are good, because of their agreement, or if Jesus is blameless in so speaking. why blamest thou Him that saith the like in the Old ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 52, footnote 9 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Words, Maker of Heaven and Earth, and of All Things Visible and Invisible. (HTML)
CCEL Footnote 1075 (In-Text, Margin)
7. But let no one tolerate any who say that one is the Creator of the light, and another of darkness: for let him remember how Isaiah says, I am the God who made the light, and created darkness[Isaiah 45:7]. Why, O man, art thou vexed thereat? Why art thou offended at the time that is given thee for rest? A servant would have had no rest from his masters, had not the darkness necessarily brought a respite. And often after wearying ourselves in the day, how are we refreshed in the night, and he who was yesterday worn with toils, rises vigorous in the morning because of the night’s rest? And what more ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 68, footnote 9 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Words, the Only-Begotten Son of God, Begotten of the Father Very God Before All Ages, by Whom All Things Were Made. (HTML)
CCEL Footnote 1302 (In-Text, Margin)
16. Wouldest thou receive yet a third testimony to Christ’s Godhead? Hear Esaias saying, Egypt hath laboured, and the merchandise of Ethiopia: and soon after, In Thee shall they make supplication, because God is in Thee, and there is no God save Thee. For Thou art God, and we knew it not, the God of Israel, the Saviour[Isaiah 45:14-15]. Thou seest that the Son is God, having in Himself God the Father: saying almost the very same which He has said in the Gospels: The Father is in Me, and I am in the Father. He says not, I am the Father, but the Father is in Me, and I am in the Father. And again He said not, I and the Father am one, but, I and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 224, footnote 12 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
In Defence of His Flight to Pontus, and His Return, After His Ordination to the Priesthood, with an Exposition of the Character of the Priestly Office. (HTML)
CCEL Footnote 2861 (In-Text, Margin)
96. Who is the man, whose heart has never been made to burn, as the Scriptures have been opened to him, with the pure words of God which have been tried in a furnace; who has not, by a triple inscription of them upon the breadth of his heart, attained the mind of Christ; nor been admitted to the treasures which to most men remain hidden, secret, and dark, to gaze upon the riches therein?[Isaiah 45:3] and become able to enrich others, comparing spiritual things with spiritual.
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 83, 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)
... for price nor reward, saith the Lord of Sabaoth. Egypt shall labour, and the merchandise of the Ethiopians and Sabeans. Men of stature shall come over unto Thee and shall be Thy servants, and shall follow after Thee, bound in chains, and shall worship Thee and make supplication unto Thee, for God is in Thee and there is no God beside Thee. For Thou art God, and we knew it not, O God of Israel, the Saviour. All that resist Him shall be ashamed and confounded, and shall walk in confusion[Isaiah 45:11-16]. Is any opening left for gainsaying, or excuse for ignorance? If blasphemy continue, is it not in brazen defiance that it survives? God from Whom are all things, Who made all by His command, asserts that He is the Author of the universe, for, unless ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 228, footnote 2 (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 XII (HTML)
... For neither does the creation of heaven consist in a preparation of material, nor does it consist with the nature of God to linger over preliminary thoughts concerning His work. For everything, which there is in created things, was always with God: for although these things in respect of their creation have a beginning, nevertheless they have no beginning in respect of the knowledge and power of God. And here the prophet is our witness, saying, O God, Who hast made all things which shall be[Isaiah 45:11]. For although things future, in so far as they are to be created, are still to be made, yet to God, with Whom there is nothing new or sudden in creation, they have already been made; since there is a dispensation of times for their creation, and in ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 124, footnote 22 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book II. (HTML)
Chapter VIII. St. Ambrose examines and refutes the heretical argument that because God is said to be glorified in the Spirit, and not with the Spirit, the Holy Spirit is therefore inferior to the Father. He shows that the particle in can be also used of the Son and even of the Father, and that on the other hand with may be said of creatures without any infringement on the prerogatives of the Godhead; and that in reality these prepositions simply imply the connection of the Three Divine Persons. (HTML)
78. What, then, moves you to say that to God the Father or to His Christ there is glory, life, greatness, or power, in the Holy Spirit, and to refuse to say with the Holy Spirit? Is it that you are afraid of seeming to join the Spirit with the Father and the Son? But hear what is written of the Spirit: “For the law of the Spirit is life in Christ Jesus.” And in another place God the Father says: “They shall worship Thee, and in Thee they shall make supplication.”[Isaiah 45:14] God the Father says that we ought to pray in Christ; and do you think that it is any derogation to the Spirit if the glory of Christ is said to be in Him?
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 204, footnote 9 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter III. By evidence gathered from Scripture the unity of Father and Son is proved, and firstly, a passage, taken from the Book of Isaiah, is compared with others and expounded in such sort as to show that in the Son there is no diversity from the Father's nature, save only as regards the flesh; whence it follows that the Godhead of both Persons is One. This conclusion is confirmed by the authority of Baruch. (HTML)
... holy Scripture declares to subsist between the Father and the Son as regards their Godhead. For thus saith the Lord of Sabaoth: “Egypt hath laboured, and the commerce of the Ethiopians and Sabeans: mighty men shall come over to thee, and shall be thy servants, and in thy train shall they follow, bound in fetters, and they shall fall down before thee, and to thee shall they make supplication: for God is in thee, and there is no God beside thee. For thou art God, and we knew it not, O God of Israel.”[Isaiah 45:14]
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 204, footnote 13 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter III. By evidence gathered from Scripture the unity of Father and Son is proved, and firstly, a passage, taken from the Book of Isaiah, is compared with others and expounded in such sort as to show that in the Son there is no diversity from the Father's nature, save only as regards the flesh; whence it follows that the Godhead of both Persons is One. This conclusion is confirmed by the authority of Baruch. (HTML)
23. There is, therefore, God in God, but not two Gods; for it is written that there is one God,[Isaiah 45:18] and there is Lord in Lord, but not two Lords, forasmuch as it is likewise written: “Serve not two lords.” And the Law saith: “Hear, O Israel! The Lord thy God is one God;” moreover, in the same Testament it is written: “The Lord rained from the Lord.” The Lord, it is said, sent rain “from the Lord.” So also you may read in Genesis: “And God said,—and God made,” and, lower down, “And God made man in the image of God;” yet it was not two gods, but ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 217, 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 XV. An explanation of Acts ii. 36 and Proverbs viii. 22, which are shown to refer properly to Christ's manhood alone. (HTML)
... things to come are spoken of as though they were already present or past. For example, in the twenty-first psalm you have read: “Fat bulls (of Bashan) have beset me,” and again: “They parted My garments among them.” This the Evangelist showeth to have been spoken prophetically of the time of the Passion, for to God the things that are to come are present, and for Him Who foreknoweth all things, they are as though they were past and over; as it is written, “Who hath made the things that are to be.”[Isaiah 45:11]
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 309, footnote 5 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter XVI. The Arians are condemned by the Holy Spirit through the mouth of David: for they dare to limit Christ's knowledge. The passage cited by them in proof of this is by no means free from suspicion of having been corrupted. But to set this right, we must mark the word “Son.” For knowledge cannot fail Christ as Son of God, since He is Wisdom; nor the recognition of any part, for He created all things. It is not possible that He, who made the ages, cannot know the future, much less the day of judgment. Such knowledge, whether it concerns anything great or small, may not be denied to the Son, nor yet to the Holy Spirit. Lastly, various proofs are given from which we can gather that this knowledge exists in Christ. (HTML)
197. But thou sayest that He knows the present and does not know the future. Though this is a foolish suggestion, yet that I may satisfy thee on Scriptural grounds, learn that He made not only what is past, but also what is future, as it is written: “Who made things to come.”[Isaiah 45:11] Elsewhere too Scripture says: “By whom also He made the ages, who is the brightness of His glory and the express Image of His Person.” Now the ages are past and present and future. How then were those made which are future, unless it is that His active power and knowledge contains within itself the number of all the ages? For just as He calls the things that ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 234, footnote 1 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults. (HTML)
Book V. Of the Spirit of Gluttony. (HTML)
Chapter II. How the occasions of these faults, being found in everybody, are ignored by everybody; and how we need the Lord's help to make them plain. (HTML)
... teaching of the elders, so before they are revealed, although we are all overcome by them, and they exist in every one, yet nobody knows of them. But we trust that we shall be able in some measure to explain them, if by your prayers that word of the Lord, which was announced by Isaiah, may apply to us also—“I will go before thee, and bring low the mighty ones of the land, I will break the gates of brass, and cut asunder the iron bars, and I will open to thee concealed treasures and hidden secrets”[Isaiah 45:2-3] —so that the word of the Lord may go before us also, and first may bring low the mighty ones of our land, i.e. these same evil passions which we are desirous to overcome, and which claim for themselves dominion and a most horrible tyranny in our ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 354, footnote 1 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference VI. Conference of Abbot Theodore. On the Death of the Saints. (HTML)
Chapter V. An objection, how God Himself can be said to create evil. (HTML)
Germanus: We often read in holy Scripture that God has created evil or brought it upon men, as is this passage: “There is none beside Me. I am the Lord, and there is none else: I form the light and create darkness, I make peace, and create evil.”[Isaiah 45:6-7] And again: “Shall there be evil in a city which the Lord hath not done?”
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 583, footnote 2 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius. (HTML)
Book V. (HTML)
Chapter V. That before His birth in time Christ was always called God by the prophets. (HTML)
He it is then of whom the Prophet says: “For in Thee is God, and there is no God beside Thee. For Thou art our God and we knew Thee not, O God of Israel the Saviour.”[Isaiah 45:14-15] Who “afterwards appeared on earth and conversed with men.” Of whom and in whose Person the Prophet David also speaks: “From my mother’s womb Thou art my God:” showing clearly that He who was Lord and man was never separate from God: in whom even in the Virgin’s womb the fulness of the Godhead dwelt. As elsewhere the same Prophet says: “Truth has sprung from the earth and righteousness hath looked down ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 605, footnote 1 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius. (HTML)
Book VII. (HTML)
Chapter II. He meets the objection taken from these words: No one gave birth to one who had existed before her. (HTML)
... if only God gave the word, bear things much older than themselves. For even food and drink, if it were God’s will, could be turned into the fœtus and offspring: and even water, which has been flowing from the beginning of things, and which all living creatures use, could, if God gave the word, be made a body in the womb, and have birth given to it. For who can set a limit to divine works, or circumscribe Divine Providence? or who (to use the words of Scripture) can say to Him “What doest thou?”[Isaiah 45:9] If you deny that God can do all things, then deny, that, when God was born, one older than Mary could be born of her. But if there is nothing impossible with God, why do you bring as an objection against His coming an impossibility, when you know ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 135, footnote 5 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Feast of the Nativity, IV. (HTML)
CCEL Footnote 774 (In-Text, Margin)
... either nature. “The Word became flesh” by exaltation of the flesh, not by failure of the Godhead: which so tempered its power and goodness as to exalt our nature by taking it, and not to lose His own by imparting it. In this nativity of Christ, according to the prophecy of David, “truth sprang out of the earth, and righteousness looked down from heaven.” In this nativity also, Isaiah’s saying is fulfilled, “let the earth produce and bring forth salvation, and let righteousness spring up together[Isaiah 45:8].” For the earth of human flesh, which in the first transgressor, was cursed, in this Offspring of the Blessed Virgin only produced a seed that was blessed and free from the fault of its stock. And each one is a partaker of this spiritual origin in ...