... Lord says, “Behold, there is a place by me, and thou shalt stand upon a rock?” What earthly place is “by” the Lord, unless that is “by Him” which touches Him spiritually? For what place is not “by” the Lord, who “reacheth from one end to another mightily, and sweetly doth order all things,” and of whom it is said, “Heaven is His throne, and earth is His footstool;” and who said, “Where is the house that ye build unto me, and where is the place of my rest? For has not my hand made all those things?”[Isaiah 66:1-2] But manifestly the Catholic Church itself is understood to be “the place by Him,” wherein one stands upon a rock, where he healthfully sees the “Pascha Domini,” that is, the “Passing by” of the Lord, and His back parts, that is, His body, who ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 432, footnote 6 (Image)

Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises

Moral Treatises of St. Augustin (HTML)

Of Holy Virginity. (HTML)

Section 40 (HTML)

CCEL Footnote 2157 (In-Text, Margin)

40. And what members of the holy body, which is the Church, ought more to take care, that upon them the holy Spirit may rest, than such as profess virginal holiness? But how doth He rest, where He findeth not His own place? what else than an humbled heart, to fill, not to leap back from; to raise up, not to weigh down? whereas it hath been most plainly said, “On whom shall rest My Spirit? On him that is humble and quiet, and trembles at My words.”[Isaiah 66:2] Already thou livest righteously, already thou livest piously, thou livest chastely, holily, with virginal purity; as yet, however, thou livest here, and art thou not humbled at hearing, “What, is not human life upon earth a trial?” Doth it not drive thee back from ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 436, footnote 7 (Image)

Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises

Moral Treatises of St. Augustin (HTML)

Of Holy Virginity. (HTML)

Section 52 (HTML)

CCEL Footnote 2212 (In-Text, Margin)

... virginity, and not that which is after God, which we had undertaken to set forth. And this good, by how much I see it to be great, by so much I fear for it, lest it be lost, the thief pride. Therefore there is none that guardeth the virginal good, save God Himself Who gave it: and God is Charity. The Guardian therefore of virginity is Charity: but the place of this Guardian is humility. There forsooth He dwelleth, Who said, that on the lowly and quiet, and that trembleth at His words, His Spirit resteth.[Isaiah 66:2] What, therefore, have I done foreign from my purpose, if wishing the good, which I have praised, to be more securely guarded, I have taken care also to prepare a place for the Guardian? For I speak with confidence, nor have I any fear lest they be ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 315, footnote 2 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

Sermons on Selected Lessons of the New Testament. (HTML)

Again on the words of the Gospel, Matt. xi. 25, ‘I thank thee, O Father, Lord of Heaven and Earth,’ etc. (HTML)

CCEL Footnote 2303 (In-Text, Margin)

... disputations, and most busy search, have reached to the full investigation of the creature, but knew nothing of the Creator, or from them who when they knew God, glorified Him not as God, nor gave Him thanks, and who could not see perfectly or healthfully because they were proud. “Therefore Thou hast hid these things from the wise and prudent, and hast revealed them unto babes.” What babes? To the lowly. Say on whom doth My Spirit rest? “Upon him that is lowly and quiet, and who trembleth at My words.”[Isaiah 66:2] At these words Peter trembled; Plato trembled not. Let the fisherman hold fast what that most famous philosopher has lost. “Thou hast hid these things from the wise and prudent, and hast revealed them unto babes.” Thou hast hid them from the proud, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 349, footnote 3 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXXIV (HTML)

CCEL Footnote 3384 (In-Text, Margin)

... and helpless men belong to God, but “poor in spirit, for of them is the Kingdom of Heaven.” Who are the poor in spirit? The humble, men trembling at the words of God, confessing their sins, neither on their own merits, nor on their own righteousness relying. Who are the poor in spirit? They who when they do anything of good, praise God, when anything of evil, accuse themselves. “Upon whom shall rest My Spirit,” saith the Prophet, “but upon the humble man, and peaceful, and trembling at My words?”[Isaiah 66:2] Now therefore Asaph hath understood, now to the earth he adhereth not, now the earthly promises out of the Old Testament he requireth not.…

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 519, footnote 7 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CIV (HTML)

CCEL Footnote 4773 (In-Text, Margin)

... shalt work with fear and trembling, for if thou fearest not Him, He will take away what He gave. Work, therefore, with trembling. Hear another Psalm: “Serve the Lord with fear, and rejoice unto Him with trembling.” If we must rejoice with trembling, God beholdeth us, there cometh an earthquake; when God looketh upon us, let our hearts tremble; then will God rest there. Hear Him in another passage: “Upon whom shall My Spirit rest? Even on him that is lowly and quiet, and who trembleth at My Word.”[Isaiah 66:2]

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 617, footnote 1 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CXXXII (HTML)

CCEL Footnote 5590 (In-Text, Margin)

... 3). “I will not suffer mine eyes to sleep, nor mine eyelids to slumber” (ver. 4). This seemeth not enough; he adds, “Neither the temples of my head to take any rest, until I find out a place for the Lord; an habitation for the God of Jacob” (ver. 5). Where did he seek a place for the Lord? If he was meek, he sought it in himself. For how is one a place for the Lord? Hear the Prophet: “Upon whom shall My Spirit rest? Even upon him that is poor and of a contrite spirit, and trembleth at My words.”[Isaiah 66:2] Dost thou wish to be a place for the Lord? Be thou poor in spirit, and contrite, and trembling at the word of God, and thou wilt thyself be made what thou seekest. For if what thou seekest be not realized in thyself, what doth it profit thee in ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 155, footnote 3 (Image)

Athanasius: Select Writings and Letters

Defence of the Nicene Definition. (De Decretis.) (HTML)

De Decretis. (Defence of the Nicene Definition.) (HTML)

Two senses of the word Son, 1. adoptive; 2. essential; attempts of Arians to find a third meaning between these; e.g. that our Lord only was created immediately by God (Asterius's view), or that our Lord alone partakes the Father. The second and true sense; God begets as He makes, really; though His creation and generation are not like man's; His generation independent of time; generation implies an internal, and therefore an eternal, act in God; explanation of Prov. viii. 22. (HTML)

CCEL Footnote 788 (In-Text, Margin)

... man, and descends upon Mount Sinai, and by His secret grace fights for the people against Amalek. However, you are false even in this assertion, for ‘He made us, and not we ourselves.’ He it is who through His Word made all things small and great, and we may not divide the creation, and says this is the Father’s, and this the Son’s, but they are of one God, who uses His proper Word as a Hand, and in Him does all things. This God Himself shews us, when He says, ‘All these things hath My Hand made[Isaiah 66:2];’ while Paul taught us as he had learned, that ‘There is one God, from whom all things; and one Lord Jesus Christ, through whom all things.’ Thus He, always as now, speaks to the sun and it rises, and commands the clouds and it rains upon one place; ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 155, footnote 12 (Image)

Athanasius: Select Writings and Letters

Defence of the Nicene Definition. (De Decretis.) (HTML)

De Decretis. (Defence of the Nicene Definition.) (HTML)

Two senses of the word Son, 1. adoptive; 2. essential; attempts of Arians to find a third meaning between these; e.g. that our Lord only was created immediately by God (Asterius's view), or that our Lord alone partakes the Father. The second and true sense; God begets as He makes, really; though His creation and generation are not like man's; His generation independent of time; generation implies an internal, and therefore an eternal, act in God; explanation of Prov. viii. 22. (HTML)

CCEL Footnote 797 (In-Text, Margin)

... But though we were to allow some prerogative to the Protoplast as having been deemed worthy of the hand of God, still it must be one of honour not of nature. For he came of the earth, as other men; and the hand which then fashioned Adam, is also both now and ever fashioning and giving entire consistence to those who come after him. And God Himself declares this to Jeremiah, as I said before; ‘Before I formed thee in the womb, I knew thee;’ and so He says of all, ‘All those things hath My hand made[Isaiah 66:2];’ and again by Isaiah, ‘Thus saith the Lord, thy redeemer, and He that formed thee from the womb, I am the Lord that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by Myself.’ And David, knowing this, ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 387, footnote 7 (Image)

Athanasius: Select Writings and Letters

Against the Arians. (Orationes contra Arianos IV.) (HTML)

Against the Arians. (Orationes contra Arianos IV.) (HTML)

Discourse II (HTML)

Texts Explained; Sixthly, Proverbs viii. 22, Continued. Our Lord not said in Scripture to be 'created,' or the works to be 'begotten.' 'In the beginning' means in the case of the works 'from the beginning.' Scripture passages explained. We are made by God first, begotten next; creatures by nature, sons by grace. Christ begotten first, made or created afterwards. Sense of 'First-born of the dead;' of 'First-born among many brethren;' of 'First-born of all creation,' contrasted with 'Only-begotten.' Further interpretation of 'beginning of ways,' and 'for the works.' Why a creature could not redeem; why redemption was necessary at all. Texts which contrast the Word and the works. (HTML)

... into flesh, that I might be man,’ which again shews that He is not a work but an offspring. For as he who comes into a house, is not part of the house, but is other than the house, so He who is created for the works, must be by nature other than the works. But if otherwise, as you hold, O Arians, the Word of God be a work, by what Hand and Wisdom did He Himself come into being? for all things that came to be, came by the Hand and Wisdom of God, who Himself says, ‘My hand hath made all these things[Isaiah 66:2];’ and David says in the Psalm, ‘And Thou, Lord, in the beginning hast laid the foundations of the earth, and the heavens are the work of Thy hands;’ and again, in the hundred and forty-second Psalm, ‘I do remember the time past, I muse upon all Thy ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 444, footnote 1 (Image)

Athanasius: Select Writings and Letters

Against the Arians. (Orationes contra Arianos IV.) (HTML)

Against the Arians. (Orationes contra Arianos IV.) (HTML)

Discourse IV (HTML)

That the Son is the Co-existing Word, argued from the New Testament. Texts from the Old Testament continued; especially Ps. cx. 3. Besides, the Word in Old Testament may be Son in New, as Spirit in Old Testament is Paraclete in New. Objection from Acts x. 36; answered by parallels, such as 1 Cor. i. 5. Lev. ix. 7. &c. Necessity of the Word's taking flesh, viz. to sanctify, yet without destroying, the flesh. (HTML)

... same John, ‘The Only-begotten Son which is in the bosom of the Father,’ shews that the Son was ever. For whom John calls Son, Him David mentions in the Psalm as God’s Hand, saying, ‘Why stretchest Thou not forth Thy Right Hand out of Thy bosom?’ Therefore if the Hand is in the bosom, and the Son in the bosom, the Son will be the Hand, and the Hand will be the Son, through whom the Father made all things; for it is written, ‘Thy Hand made all these things,’ and ‘He led out His people with His Hand[Isaiah 66:2];’ therefore through the Son. And if ‘this is the changing of the Right Hand of the Most Highest,’ and again, ‘Unto the end, concerning the things that shall be changed, a song for My Well-beloved;’ the Well-beloved then is the Hand that was changed; ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 7, footnote 5 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Florentius. (HTML)

CCEL Footnote 72 (In-Text, Margin)

... see the clearest tokens of holiness, whilst I am but dust and vile dirt, and even now, while still living, nothing but ashes. It is enough for me if my weak eyes can bear the brightness of his excellence. He has but now washed himself and is clean, yea, is made white as snow; whilst I, stained with every sin, wait day and night with trembling to pay the uttermost farthing. But since “the Lord looseth the prisoners,” and resteth upon him who is of a contrite spirit, and that trembleth at His words,[Isaiah 66:2] perchance he may say even to me who lie in the grave of sin: “Jerome, come forth.”

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 17, footnote 11 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Heliodorus, Monk. (HTML)

CCEL Footnote 238 (In-Text, Margin)

... gift of the Holy Spirit. Daniel was but a child when he judged the elders. Amos was stripping mulberry bushes when, in a moment, he was made a prophet. David was only a shepherd when he was chosen to be king. And the least of His disciples was the one whom Jesus loved the most. My brother, sit down in the lower room, that when one less honorable comes you may be bidden to go up higher. Upon whom does the Lord rest but upon him that is lowly and of a contrite spirit, and that trembleth at His word?[Isaiah 66:2] To whom God has committed much, of him He will ask the more. “Mighty men shall be mightily tormented.” No man need pride himself in the day of judgment on merely physical chastity, for then shall men give account for every idle word, and the ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 51, footnote 9 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Paula. (HTML)

CCEL Footnote 823 (In-Text, Margin)

... grudge me the possession of Blæsilla? You ought to know what my purpose is both for you and for yours. You deny yourself food, not to fast but to gratify your grief; and such abstinence is displeasing to me. Such fasts are my enemies. I receive no soul which forsakes the body against my will. A foolish philosophy may boast of martyrs of this kind; it may boast of a Zeno a Cleombrotus, or a Cato. My spirit rests only upon him “that is poor and of a contrite spirit, and that trembleth at my word.[Isaiah 66:2] Is this the meaning of your vow to me that you would lead a religious life? Is it for this that you dress yourself differently from other matrons, and array yourself in the garb of a nun? Mourning is for those who wear silk dresses. In the midst of ...

Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 73, footnote 13 (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)

33. And yet since we read that the Son is the hand (for it is written: “Hath not My Hand made all these things?”[Isaiah 66:2] and elsewhere: “I will place thee in the cleft of the rock, and I will cover thee with Mine hand, I have placed My hand under the covering of the rock,” which refers to the mystery of the Incarnation, because the eternal Power of God took on Itself the covering of a body), it is certainly clear that Scripture used the term hand both of the Son and of the Holy Spirit.

Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 67, footnote 2 (Image)

Sulpitius Severus, Vincent of Lerins, John Cassian

The Works of Sulpitius Severus. (HTML)

The Doubtful Letters of Sulpitius Severus. (HTML)

Letter II. A Letter of Sulpitius Severus to His Sister Claudia Concerning Virginity. (HTML)

Chapter XVIII. (HTML)

... to lust. And only then, if need be, use a little wine, when the stomach’s uneasiness, or great infirmity of body, requires you to do so. Subdue anger, restrain enmity, and whatever there may be which gives rise to remorse when it is done, avoid as an abomination giving rise to immediate sin. It is fitting that that mind should be very tranquil and quiet, as well as free from all the tumults of anger, which desires to be the dwelling-place of God, as he testifies through the prophet, saying, “Upon[Isaiah 66:2] what other man shall I rest than upon him who is humble and quiet, and who trembleth at my words?” Believe that God is a witness of all thy deeds and thoughts, and take good heed lest you either do or think anything which is unworthy of the divine ...

Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 290, 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 XII. Of the Spirit of Pride. (HTML)

Chapter XXXI. How we can overcome pride and attain perfection. (HTML)

... of obedience, or the strength of patience, or the serenity of kindness, or the perfection of love; without which things our hearts cannot possibly be a habitation for the Holy Spirit: as the Lord says through the prophet: “Upon whom shall My spirit rest, but on him that is humble and quiet and hears My words,” or according to those copies which express the Hebrew accurately: “To whom shall I have respect, but to him that is poor and little and of a contrite spirit and that trembleth at My words?”[Isaiah 66:2]

Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 373, footnote 5 (Image)

Gregory the Great II, Ephriam Syrus, Aphrahat

Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)

Aphrahat:  Select Demonstrations. (HTML)

Of Monks. (HTML)

CCEL Footnote 943 (In-Text, Margin)

... come to rob the man; but he too listens and watches, and so assails. But if he hears a man in whom Christ dwells speaking shameful words, or enraged, or quarrelling, or contending, then Satan knows that Christ is not with him, and he comes and accomplishes his will in him. For Christ dwells in the peaceful and the meek, and lodges in those that fear His word, as He says through the prophet:— On whom shall I look, and in whom shall I dwell, but in the peaceful and the meek who fear My word?[Isaiah 66:2] And our Lord said:— Whoever walks in My commandments and keeps My love, We will come to him and make Our abode with him. But if he hears from a man that he is on his guard and is praying and meditating in the Law of his Lord by day and by ...