Early Church Fathers Scripture Index : Texts
Daniel 4
There are 49 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 18, footnote 10 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
The Pastor of Hermas (HTML)
Book First.—Visions (HTML)
Vision Fourth. Concerning the Trial and Tribulation that are to Come Upon Men. (HTML)
CCEL Footnote 143 (In-Text, Margin)
... answered, and said to me, “Has nothing crossed your path?” I say, “I was met by a beast of such a size that it could destroy peoples, but through the power of the Lord and His great mercy I escaped from it.” “Well did you escape from it,” says she, “because you cast your care on God, and opened your heart to the Lord, believing that you can be saved by no other than by His great and glorious name. On this account the Lord has sent His angel, who has rule over the beasts, and whose name is Thegri,[Daniel 4:10] and has shut up its mouth, so that it cannot tear you. You have escaped from great tribulation on account of your faith, and because you did not doubt in the presence of such a beast. Go, therefore, and tell the elect of the Lord His mighty deeds, ...
Ante-Nicene Fathers, Volume 2, page 18, footnote 10 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
The Pastor of Hermas (HTML)
Book First.—Visions (HTML)
Vision Fourth. Concerning the Trial and Tribulation that are to Come Upon Men. (HTML)
CCEL Footnote 143 (In-Text, Margin)
... answered, and said to me, “Has nothing crossed your path?” I say, “I was met by a beast of such a size that it could destroy peoples, but through the power of the Lord and His great mercy I escaped from it.” “Well did you escape from it,” says she, “because you cast your care on God, and opened your heart to the Lord, believing that you can be saved by no other than by His great and glorious name. On this account the Lord has sent His angel, who has rule over the beasts, and whose name is Thegri,[Daniel 4:23] and has shut up its mouth, so that it cannot tear you. You have escaped from great tribulation on account of your faith, and because you did not doubt in the presence of such a beast. Go, therefore, and tell the elect of the Lord His mighty deeds, ...
Ante-Nicene Fathers, Volume 3, page 310, footnote 13 (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)
Trace God's Government in History and in His Precepts, and You Will Find It Full of His Goodness. (HTML)
... Maker, and the inscription is read by each man’s conscience. Nay, this very long-suffering of the Creator will tend to the condemnation of Marcion; that patience, (I mean,) which waits for the sinner’s repentance rather than his death, which prefers mercy to sacrifice, averting from the Ninevites the ruin which had been already denounced against them, and vouchsafing to Hezekiah’s tears an extension of his life, and restoring his kingly state to the monarch of Babylon after his complete repentance;[Daniel 4:33] that mercy, too, which conceded to the devotion of the people the son of Saul when about to die, and gave free forgiveness to David on his confessing his sins against the house of Uriah; which also restored the house of Israel as often as it ...
Ante-Nicene Fathers, Volume 3, page 452, footnote 12 (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 Second Epistle to the Corinthians. The Creator the Father of Mercies. Shown to Be Such in the Old Testament, and Also in Christ. The Newness of the New Testament. The Veil of Obdurate Blindness Upon Israel, Not Reprehensible on Marcion's Principles. The Jews Guilty in Rejecting the Christ of the Creator. Satan, the God of This World. The Treasure in Earthen Vessels Explained Against Marcion. The Creator's Relation to These Vessels, I.e. Our Bodies. (HTML)
If, owing to the fault of human error, the word God has become a common name (since in the world there are said and believed to be “gods many”), yet “the blessed God,” (who is “the Father) of our Lord Jesus Christ,” will be understood to be no other God than the Creator, who both blessed all things (that He had made), as you find in Genesis, and is Himself “blessed by all things,” as Daniel tells us.[Daniel 4:34] Now, if the title of Father may be claimed for (Marcion’s) sterile god, how much more for the Creator? To none other than Him is it suitable, who is also “the Father of mercies,” and (in the prophets) has been described as “full of compassion, and gracious, and plenteous in mercy.” In ...
Ante-Nicene Fathers, Volume 3, page 452, footnote 12 (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 Second Epistle to the Corinthians. The Creator the Father of Mercies. Shown to Be Such in the Old Testament, and Also in Christ. The Newness of the New Testament. The Veil of Obdurate Blindness Upon Israel, Not Reprehensible on Marcion's Principles. The Jews Guilty in Rejecting the Christ of the Creator. Satan, the God of This World. The Treasure in Earthen Vessels Explained Against Marcion. The Creator's Relation to These Vessels, I.e. Our Bodies. (HTML)
If, owing to the fault of human error, the word God has become a common name (since in the world there are said and believed to be “gods many”), yet “the blessed God,” (who is “the Father) of our Lord Jesus Christ,” will be understood to be no other God than the Creator, who both blessed all things (that He had made), as you find in Genesis, and is Himself “blessed by all things,” as Daniel tells us.[Daniel 4:37] Now, if the title of Father may be claimed for (Marcion’s) sterile god, how much more for the Creator? To none other than Him is it suitable, who is also “the Father of mercies,” and (in the prophets) has been described as “full of compassion, and gracious, and plenteous in mercy.” In ...
Ante-Nicene Fathers, Volume 3, page 665, footnote 10 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Repentance. (HTML)
Final Considerations to Induce to Exomologesis. (HTML)
CCEL Footnote 8530 (In-Text, Margin)
... need the medicines which have been divinely assigned them. The stag, transfixed by the arrow, knows that, to force out the steel, and its inextricable lingerings, he must heal himself with dittany. The swallow, if she blinds her young, knows how to give them eyes again by means of her own swallow-wort. Shall the sinner, knowing that exomologesis has been instituted by the Lord for his restoration, pass that by which restored the Babylonian king[Daniel 4:25] to his realms? Long time had he offered to the Lord his repentance, working out his exomologesis by a seven years’ squalor, with his nails wildly growing after the eagle’s fashion, and his unkempt ...
Ante-Nicene Fathers, Volume 3, page 715, footnote 17 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Patience. (HTML)
Of Bodily Patience. (HTML)
CCEL Footnote 9157 (In-Text, Margin)
... to appease the Lord by means of the sacrifice of humiliation—in making a libation to the Lord of sordid raiment, together with scantiness of food, content with simple diet and the pure drink of water in conjoining fasts to all this; in inuring herself to sackcloth and ashes. This bodily patience adds a grace to our prayers for good, a strength to our prayers against evil; this opens the ears of Christ our God, dissipates severity, elicits clemency. Thus that Babylonish king,[Daniel 4:33-37] after being exiled from human form in his seven years’ squalor and neglect, because he had offended the Lord; by the bodily immolation of patience not only recovered his kingdom, but—what is more to be desired by a man—made satisfaction to God. ...
Ante-Nicene Fathers, Volume 4, page 252, footnote 2 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book I (HTML)
On the Holy Spirit. (HTML)
2. Now, what the Holy Spirit is, we are taught in many passages of Scripture, as by David in the fifty-first Psalm, when he says, “And take not Thy Holy Spirit from me;” and by Daniel, where it is said, “The Holy Spirit which is in thee.”[Daniel 4:8] And in the New Testament we have abundant testimonies, as when the Holy Spirit is described as having descended upon Christ, and when the Lord breathed upon His apostles after His resurrection, saying, “Receive the Holy Spirit;” and the saying of the angel to Mary, “The Holy Spirit will come upon thee;” the declaration by Paul, that no one can call Jesus Lord, save by the Holy ...
Ante-Nicene Fathers, Volume 4, page 624, footnote 3 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VII (HTML)
Chapter XXXI (HTML)
... forty-eighth Psalms. The writings of Moses and the prophets—the most ancient of all books—teach us that all things here on earth which are in common use among men, have other things corresponding to them in name which are alone real. Thus, for instance, there is the true light, and another heaven beyond the firmament, and a Sun of righteousness other than the sun we see. In a word, to distinguish those things from the objects of sense, which have no true reality, they say of God that “His works are truth;”[Daniel 4:37] thus making a distinction between the works of God and the works of God’s hands, which latter are of an inferior sort. Accordingly, God in Isaiah complains of men, that “they regard not the works of the Lord, nor consider the operation of His ...
Ante-Nicene Fathers, Volume 5, page 76, footnote 1 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book VI. (HTML)
Simon's Forced Interpretation of Scripture; Plagiarizes from Heraclitus and Aristotle; Simon's System of Sensible and Intelligible Existences. (HTML)
... observe it, from want of a capacity for that particular sort of perception. In general, however, inasmuch as all existing things fall under the categories, namely, of what are objects of Sense, and what are objects of Intellect, and as for the denomination of these (Simon) employs the terms secret and manifest; it may, (I say, in general,) be affirmed that the fire, (I mean) the super-celestial (fire), is a treasure, as it were a large tree, just such a one as in a dream was seen by Nabuchodonosor,[Daniel 4:10-12] out of which all flesh is nourished. And the manifest portion of the fire he regards as the stem, the branches, the leaves, (and) the external rind which overlaps them. All these (appendages), he says, of the Great Tree being kindled, are made to ...
Ante-Nicene Fathers, Volume 5, page 477, footnote 7 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
On Works and Alms. (HTML)
CCEL Footnote 3535 (In-Text, Margin)
... and proves, saying, Blessed is he that considereth of the poor and needy; the Lord will deliver him in the evil day.” Remembering which precepts, Daniel, when king Nebuchodonosor was in anxiety, being frightened by an adverse dream, gave him, for the turning away of evils, a remedy to obtain the divine help, saying, “Wherefore, O king, let my counsel be acceptable to thee; and redeem thy sins by almsgivings, and thine unrighteousness by mercies to the poor, and God will be patient to thy sins.”[Daniel 4:27] And as the king did not obey him, he underwent the misfortunes and mischiefs which he had seen, and which he might have escaped and avoided had he redeemed his sins by almsgiving. Raphael the angel also witnesses the like, and exhorts that alms ...
Ante-Nicene Fathers, Volume 5, page 594, footnote 4 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
Treatises Attributed to Cyprian on Questionable Authority. (HTML)
Exhortation to Repentance. (HTML)
CCEL Footnote 4926 (In-Text, Margin)
Also in Daniel: “And after the end of the days, I Nabuchodonosor lifted up my eyes to heaven, and my sense returned to me, and I praised the Most High, and blessed the King of heaven, and praised Him that liveth for ever: because His power is eternal, His kingdom is for generations, and all who inhabit the earth are as nothing.”[Daniel 4:34]
Ante-Nicene Fathers, Volume 7, page 427, footnote 3 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book III (HTML)
Sec. I.—Concerning Widows (HTML)
CCEL Footnote 2878 (In-Text, Margin)
... married. For in all the Scripture the Lord gives us exhortations about the needy, saying first by Isaiah: “Deal thy bread to the hungry, and bring the poor which have no covering into thine house. If thou seest the naked, do thou cover him; and thou shalt not overlook those which are of thine own family and seed.” And then by Daniel He says to the potentate: “Wherefore, O king, let my counsel please thee, and purge thy sins by acts of mercy, and thine iniquities by bowels of compassion to the needy.”[Daniel 4:27] And He says by Solomon: “By acts of mercy and of faith iniquities are purged.” And He says again by David: “Blessed is he that has regard to the poor and needy; the Lord shall deliver him in the evil day.” And again: “He hath dispersed abroad, he ...
Ante-Nicene Fathers, Volume 7, page 468, footnote 1 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book VII. Concerning the Christian Life, and the Eucharist, and the Initiation into Christ (HTML)
Sec. I.—On the Two Ways,—The Way of Life and the Way of Death (HTML)
CCEL Footnote 3426 (In-Text, Margin)
XII. If thou hast by the work of thy hands, give, that thou mayest labour for the redemption of thy sins; for “by alms and acts of faith sins are purged away.”[Daniel 4:27] Thou shalt not grudge to give to the poor, nor when thou hast given shalt thou murmur; for thou shalt know who will repay thee thy reward. For says he: “He that hath mercy on the poor man lendeth to the Lord; according to his gift, so shall it be repaid him again.” Thou shalt not turn away from him that is needy; for says he: “He that stoppeth his ears, that he may not hear the cry of the needy, himself ...
Ante-Nicene Fathers, Volume 8, page 687, footnote 2 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Memoirs of Edessa And Other Ancient Syriac Documents. (HTML)
Acts of Sharbil, Who Was a Priest of Idols, and Was Converted to the Confession of Christianity in Christ. (HTML)
Further, the Martyrdom of Barsamya, the Bishop of the Blessed City Edessa. (HTML)
CCEL Footnote 3217 (In-Text, Margin)
Barsamya said: Thy mind is greatly blinded, O judge, and so also is that of the emperors who gave thee authority; nor are the things that are manifest seen by you; nor do ye perceive that lo! the whole creation worships Christ; and thou sayest to me, Do not worship Him, as if I alone worshipped Him—Him whom the watchers[Daniel 4:13] above worship on high.
Ante-Nicene Fathers, Volume 8, page 694, footnote 4 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Memoirs of Edessa And Other Ancient Syriac Documents. (HTML)
Martyrdom of Habib the Deacon. (HTML)
CCEL Footnote 3265 (In-Text, Margin)
Habib said: It is not of men to do whatsoever they choose, but of God, whose power is in the heavens, and over all the dwellers upon earth; “nor is there any that may rebuke His hands[Daniel 4:35] and say to Him, ‘What doest Thou?’”
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 580, footnote 1 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
In which Augustin replies to all the several statements in the letter of Petilianus, as though disputing with an adversary face to face. (HTML)
Chapter 93 (HTML)
... envied the holy prophet, and heaped calumnies upon him with sacrilegious madness, most unwillingly to cast him into the den of lions, sadly though he did it, yet he had the conviction that he would be safe through the help and protection of his God. Accordingly, when Daniel, by the miraculous repression of the lions’ rage, had been preserved unhurt, when the friendly voice of the king spoke first to him, in accents of anxiety, he himself replied with benediction from the den, "O king, live for ever!"[Daniel 3-6] How came it that, when your argument was turning on the very same subject, when you were yourself quoting the examples of the servants of God in whose case these things were done, you either failed to see, or were unwilling to see, or seeing and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 584, footnote 2 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
In which Augustin replies to all the several statements in the letter of Petilianus, as though disputing with an adversary face to face. (HTML)
Chapter 93 (HTML)
... flames of odium against kings, because, when they refused to worship the statue, they were cast into the flames, while at the same time you hold your tongue, and say nothing about their being thus extolled and honored by the king? Granted that the king was a persecutor when he cast Daniel into the lions’ den; but when, on receiving him safely out again, in his joy and congratulations he cast in his enemies to be torn in pieces and devoured by the same lions, what was he then,—a persecutor, or not?[Daniel 2-6] I call on you to answer me. For if he was, why did not Daniel himself resist him, as he might so easily have done in virtue of his great friendship for him, while yet you bid us restrain kings from persecuting men? But if he was not a persecutor, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 584, footnote 3 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
In which Augustin replies to all the several statements in the letter of Petilianus, as though disputing with an adversary face to face. (HTML)
Chapter 93 (HTML)
... required such a vengeance because they were exposed to danger? Again, I acknowledge that the king, as indeed is manifest, was a persecutor when he cast the three children into the furnace because they refused to worship his image; but I ask whether he was still a persecutor when he set forth the decree that all who should blaspheme against the one true God should be destroyed, and their whole house laid waste? For if he was a persecutor, why do you answer Amen to the words of a persecutor?[Daniel 4:2-3] But if he was not a persecutor, why do you call those persecutors who deter you from the madness of blasphemy? For if they compel you to worship an idol, then they are like the impious king, and you are like the three children; but if they are ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 293, footnote 7 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Matt. vi. 19, ‘Lay not up for yourselves treasures upon earth,’ etc. An exhortation to alms-deeds. (HTML)
CCEL Footnote 2124 (In-Text, Margin)
10. I see that you are surprised as I am. And indeed it is a marvellous thing. But I gather as best I can the reason of this thing so strange, and I will not conceal it from you. It is written, “As water quencheth fire, so alms quencheth sin.” Again it is written, “Shut up alms in the heart of a poor man, and it shall make supplication for thee before the Lord.” Again it is written, “Hear, O king, my counsel, and redeem thy sins by alms.”[Daniel 4:24] And many other testimonies of the Divine oracles are there, whereby it is shown that alms avail much to the quenching and effacing of sins. Wherefore to those whom He is about to condemn, yea, rather to those whom He is about to crown, He will impute alms only, as though He ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 94, footnote 1 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
An Exhortation to Theodore After His Fall. (HTML)
Letter I (HTML)
CCEL Footnote 230 (In-Text, Margin)
... conversion, first of all the miracle which took place in the furnace, and after that the vision which the king saw but which Daniel interpreted, a vision sufficient to bend even a heart of stone; and in addition to these things after the exhortation derived from events the prophet also himself advised him, saying “Therefore, O king, let my counsel please thee, and redeem thy sins by alms, and thy iniquities by showing mercy to the poor; it may be that long suffering will be shown to thy offence.”[Daniel 4:27] What sayest thou O wise and blessed man? After so great a fall is there again a way of return? and after so great a disease is health possible? and after so great a madness is there again a hope of soundness of mind? The king has deprived himself ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 95, footnote 1 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
An Exhortation to Theodore After His Fall. (HTML)
Letter I (HTML)
CCEL Footnote 232 (In-Text, Margin)
... punishment upon him, not by way of avenging himself on account of his former deeds, but as cutting off the occasion of future evils, and checking the advance of wickedness, and He did not inflict even this permanently, but after having chastised him for a few years, He restored him again to his former honour, without having suffered any loss from his punishment, but on the contrary having gained the greatest possible good; a firm hold upon faith in God, and repentance on account of his former misdeeds.[Daniel 4]
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 190, footnote 8 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Three Homilies Concerning the Power of Demons. (HTML)
Homily II. On the Power of Man to Resist the Devil. (HTML)
CCEL Footnote 599 (In-Text, Margin)
... gentle Master, both tender, and kind. She asked, against her adversaries, but thou dost not ask against thine adversaries, but on behalf of thine own salvation. And if thou wouldest learn a fourth way, I will say almsgiving. For this has a great power and unspeakable. For Daniel saith to Nebuchadnezzar when he had come to all kinds of evil, and had entered upon all impiety, “O King let my counsel be acceptable unto thee, redeem thy sins by almsgiving and thine iniquities by compassion on the poor.”[Daniel 4:27] What could be compared with this lovingkindness? After countless sins, after so many transgressions, he is promised that he will be reconciled with him he has come into conflict with if he will show kindness to his own fellow-servants. And modesty, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 14, page 485, footnote 5 (Image)
Chrysostom: Homilies on the Gospel of St. John and the Epistle to the Hebrews
The Homilies of St. John Chrysostom on the Epistle to the Hebrews. (HTML)
Hebrews 11.20—22 (HTML)
CCEL Footnote 3302 (In-Text, Margin)
... in the whole world he was celebrated, not only because the king cast himself on his face and offered sacrifice to him, and accounted him to be a God, who was himself honored as God in all parts of the world: for he ruled over the whole [earth]; (and this is evident from Jeremiah. “Who putteth on the earth,” saith he, “as a garment.” (See Jer. xliii. 12 and Ps. civ. 2.) And again, “I have given it to Nebuchadnezzar My servant” (Jer. xxvii. 6), and again from what he [the King] says in his letter).[Daniel 4:1] And because he was held in admiration not only in the place where he was, but everywhere, and was greater than if the rest of the nations had been present and seen him; when even by letters [the King] confessed his submission and the miracle. But ...
Nicene and Post-Nicene Fathers, Series 1, Volume 14, page 486, footnote 3 (Image)
Chrysostom: Homilies on the Gospel of St. John and the Epistle to the Hebrews
The Homilies of St. John Chrysostom on the Epistle to the Hebrews. (HTML)
Hebrews 11.20—22 (HTML)
CCEL Footnote 3306 (In-Text, Margin)
And what [of this], that he called him “Belteshazzar, the name of” his own “god”?[Daniel 4:8] Thus [it seems] they accounted their gods to be nothing wonderful, when he called even the captive thus; he who commands all men to worship the image, manifold and of various colors, and who adores the dragon.
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 217, footnote 5 (Image)
Athanasius: Select Writings and Letters
Life of Antony. (Vita Antoni.) (HTML)
Life of Antony. (Vita Antoni.) (HTML)
How he saw in a vision the present doings of the Arians. (HTML)
CCEL Footnote 1131 (In-Text, Margin)
82. Being known to be so great a man, therefore, and having thus given answers to those who visited him, he returned again to the inner mountain, and maintained his wonted discipline. And often when people came to him, as he was sitting or walking, as it is written in Daniel[Daniel 4:19], he became dumb, and after a season he resumed the thread of what he had been saying before to the brethren who were with him. And his companions perceived that he was seeing a vision. For often when he was on the mountains he saw what was happening in Egypt, and told it to Serapion the bishop, who was indoors with him, and who saw that Antony was wrapped in ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 136, footnote 10 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Pammachius. (HTML)
CCEL Footnote 1940 (In-Text, Margin)
... balm of almsgiving. These are the confections and the perfumes with which he cherishes the dead embers of his wife knowing that it is written: “Water will quench a flaming fire; and alms maketh an atonement for sins.” What great power compassion has and what high rewards it is destined to win, the blessed Cyprian sets forth in an extensive work. It is proved also by the counsel of Daniel who desired the most impious of kings—had he been willing to hear him—to be saved by shewing mercy to the poor.[Daniel 4:27] Paulina’s mother may well be glad of Paulina’s heir. She cannot regret that her daughter’s wealth has passed into new hands when she sees it still spent upon the objects she had at heart. Nay, rather she must congratulate herself that without any ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 156, footnote 13 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Theodora. (HTML)
CCEL Footnote 2298 (In-Text, Margin)
May you be kept holy both in body and spirit by the Samaritan—that is, saviour and keeper—of whom it is said in the psalm, “He that keepeth Israel shall neither slumber nor sleep.” May the watcher and the holy one who came down to Daniel[Daniel 4:13] come also to you, that you too may be able to say, “I sleep but my heart waketh.”
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 190, footnote 3 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Laeta. (HTML)
CCEL Footnote 2666 (In-Text, Margin)
... you your daughter may win your father too, and that so you may be able to rejoice over blessings bestowed upon your entire family. You know the Lord’s promise: “The things which are impossible with men are possible with God.” It is never too late to mend. The robber passed even from the cross to paradise. Nebuchadnezzar also, the king of Babylon, recovered his reason, even after he had been made like the beasts in body and in heart and had been compelled to live with the brutes in the wilderness.[Daniel 4:33-37] And to pass over such old stories which to unbelievers may well seem incredible, did not your own kinsman Gracchus whose name betokens his patrician origin, when a few years back he held the prefecture of the City, overthrow, break in pieces, and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 203, footnote 8 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 2885 (In-Text, Margin)
... her careful management of it. She constantly had on her lips such phrases as these: “Blessed are the merciful for they shall obtain mercy:” and “water will quench a flaming fire; and alms maketh an atonement for sins;” and “make to yourselves friends of the mammon of unrighteousness that…they may receive you into everlasting habitations;” and “give alms…and behold all things are clean unto you;” and Daniel’s words to King Nebuchadnezzar in which he admonished him to redeem his sins by almsgiving.[Daniel 4:27] She wished to spend her money not upon these stones, that shall pass away with the earth and the world, but upon those living stones, which roll over the earth; of which in the apocalypse of John the city of the great king is built; of which also ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 213, footnote 24 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Riparius. (HTML)
CCEL Footnote 3047 (In-Text, Margin)
... earth quaked, and the keeper of the prison believed, and the magistrates and citizens were filled with terror. Paul says: “continue in prayer and watch in the same,” and in another place he speaks of himself as “in watchings often.” Vigilantius may sleep if he pleases and may choke in his sleep, destroyed by the destroyer of Egypt and of the Egyptians. But let us say with David: “Behold, he that keepeth Israel shall neither slumber nor sleep.” So will the Holy One and the Watcher come to us.[Daniel 4:13] And if ever by reason of our sins He fall asleep, let us say to Him: “Awake, why sleepest thou, O Lord;” and when our ship is tossed by the waves let us rouse Him and say, “Master, save us: we perish.”
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 267, footnote 6 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Demetrius. (HTML)
CCEL Footnote 3715 (In-Text, Margin)
... the heat of youthful passion to tempt young men and maidens and “sets on fire the wheel of our birth.” He thus fulfils the words of Hosea, “they are all adulterers, their heart is like an oven;” an oven which only God’s mercy and severe fasting can extinguish. These are “the fiery darts” with which the devil wounds men and sets them on fire, and it was these which the king of Babylon used against the three children. But when he made his fire forty-nine cubits high he did but turn to his own ruin[Daniel 4:16] the seven weeks which the Lord had appointed for a time of salvation. And as then a fourth bearing a form like the son of God slackened the terrible heat and cooled the flames of the blazing fiery furnace, until, menacing as they looked, they became ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 267, footnote 6 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Demetrius. (HTML)
CCEL Footnote 3715 (In-Text, Margin)
... the heat of youthful passion to tempt young men and maidens and “sets on fire the wheel of our birth.” He thus fulfils the words of Hosea, “they are all adulterers, their heart is like an oven;” an oven which only God’s mercy and severe fasting can extinguish. These are “the fiery darts” with which the devil wounds men and sets them on fire, and it was these which the king of Babylon used against the three children. But when he made his fire forty-nine cubits high he did but turn to his own ruin[Daniel 4:25] the seven weeks which the Lord had appointed for a time of salvation. And as then a fourth bearing a form like the son of God slackened the terrible heat and cooled the flames of the blazing fiery furnace, until, menacing as they looked, they became ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 267, footnote 6 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Demetrius. (HTML)
CCEL Footnote 3715 (In-Text, Margin)
... the heat of youthful passion to tempt young men and maidens and “sets on fire the wheel of our birth.” He thus fulfils the words of Hosea, “they are all adulterers, their heart is like an oven;” an oven which only God’s mercy and severe fasting can extinguish. These are “the fiery darts” with which the devil wounds men and sets them on fire, and it was these which the king of Babylon used against the three children. But when he made his fire forty-nine cubits high he did but turn to his own ruin[Daniel 4:32] the seven weeks which the Lord had appointed for a time of salvation. And as then a fourth bearing a form like the son of God slackened the terrible heat and cooled the flames of the blazing fiery furnace, until, menacing as they looked, they became ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 12, footnote 24 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On Repentance and Remission of Sins, and Concerning the Adversary. (HTML)
CCEL Footnote 559 (In-Text, Margin)
18. Thou hast seen the greatness of his evil deeds: come now to God’s loving-kindness. He was turned into a wild beast, he abode in the wilderness, he was scourged, that he might be saved. He had claws as a lion[Daniel 4:33]; for he was a ravager of the Sanctuary. He had a lion’s mane: for he was a ravening and a roaring lion. He ate grass like an ox: for a brute beast he was, not knowing Him who had given him the kingdom. His body was wet from the dew; because after seeing the fire quenched by the dew he believed not. And what happened? After this, saith he, I, Nabuchodonosor, lifted up mine ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 13, footnote 1 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On Repentance and Remission of Sins, and Concerning the Adversary. (HTML)
CCEL Footnote 562 (In-Text, Margin)
... lion; for he was a ravager of the Sanctuary. He had a lion’s mane: for he was a ravening and a roaring lion. He ate grass like an ox: for a brute beast he was, not knowing Him who had given him the kingdom. His body was wet from the dew; because after seeing the fire quenched by the dew he believed not. And what happened? After this, saith he, I, Nabuchodonosor, lifted up mine eyes unto heaven, and I blessed the Most High, and to Him that liveth for ever I gave praise and glory[Daniel 4:34]. When, therefore, he recognised the Most High, and sent up these words of thankfulness to God, and repented himself for what he had done, and recognised his own weakness, then God gave back to him the honour of the kingdom.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 49, footnote 2 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
Almighty. (HTML)
CCEL Footnote 1042 (In-Text, Margin)
... rules all, and of His long-suffering endures even murderers and robbers and fornicators, having appointed a set time for recompensing every one, that if they who have had long warning are still impenitent in heart, they may receive the greater condemnation. They are kings of men, who reign upon earth, but not without the power from above: and this Nebuchadnezzar once learned by experience, when he said; For His kingdom is an everlasting kingdom, and His power from generation to generation[Daniel 4:34].
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 123, footnote 17 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Article, And in One Holy Ghost, the Comforter, Which Spake in the Prophets. (HTML)
CCEL Footnote 2093 (In-Text, Margin)
... though thou be, convict old men infected with the sins of youth; for it is written, God raised up the Holy Spirit upon a young stripling; and nevertheless, (to pass on quickly,) by the sentence of Daniel that chaste lady was saved. We bring this forward as a testimony; for this is not the season for expounding. Nebuchadnezzar also knew that the Holy Spirit was in Daniel; for he says to him, O Belteshazzar, master of the magicians, of whom I know, that the Holy Spirit of God is in thee[Daniel 4:9]. One thing he said truly, and one falsely; for that he had the Holy Spirit was true, but he was not the master of the magicians, for he was no magician, but was wise through the Holy Ghost. And before this also, he interpreted to him the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 40, footnote 5 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
That the word “in,” in as many senses as it bears, is understood of the Spirit. (HTML)
CCEL Footnote 1265 (In-Text, Margin)
... thanksgiving, as the true religion requires, in the Spirit; although it is not quite unobjectionable that any one should testify of himself “the Spirit of God is in me, and I offer glory after being made wise through the grace that flows from Him.” For to a Paul it is becoming to say “I think also that I have the Spirit of God,” and again, “that good thing which was committed to thee keep by the Holy Ghost which dwelleth in us.” And of Daniel it is fitting to say that “the Holy Spirit of God is in him,”[Daniel 4:8] and similarly of men who are like these in virtue.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 203, footnote 7 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter I. The author distinguishes the faith from the errors of Pagans, Jews, and Heretics, and after explaining the significance of the names “God” and “Lord,” shows clearly the difference of Persons in Unity of Essence. In dividing the Essence, the Arians not only bring in the doctrine of three Gods, but even overthrow the dominion of the Trinity. (HTML)
... divided against itself shall quickly be overthrown,” saith the Lord. Now the kingdom of the Trinity is not divided. If, therefore, it is not divided, it is one; for that which is not one is divided. The Arians, however, would have the kingdom of the Trinity to be such as may easily be overthrown, by division against itself. But truly, seeing that it cannot be overthrown, it is plainly undivided. For no unity is divided or rent asunder, and therefore neither age nor corruption has any power over it.[Daniel 4:3]
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 206, footnote 3 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter IV. The Unity of God is necessarily implied in the order of Nature, in the Faith, and in Baptism. The gifts of the Magi declare (1) the Unity of the Godhead; (2) Christ's Godhead and Manhood. The truth of the doctrine of the Trinity in Unity is shown in the Angel walking in the midst of the furnace with Shadrach, Meshach, and Abednego. (HTML)
33. This is our Faith. Thus did God will that He should be known by all, thus believed the three children,[Daniel 4:17] and felt not the fire into the midst whereof they were cast, which destroyed and burnt up unbelievers, whilst it fell harmless as dew upon the faithful, for whom the flames kindled by others became cold, seeing that the torment had justly lost its power in conflict with faith. For with them there was One in the form of an angel, comforting them, to the end that in the number of the Trinity one Supreme Power might be praised. God was praised, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 206, footnote 4 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter IV. The Unity of God is necessarily implied in the order of Nature, in the Faith, and in Baptism. The gifts of the Magi declare (1) the Unity of the Godhead; (2) Christ's Godhead and Manhood. The truth of the doctrine of the Trinity in Unity is shown in the Angel walking in the midst of the furnace with Shadrach, Meshach, and Abednego. (HTML)
33. This is our Faith. Thus did God will that He should be known by all, thus believed the three children, and felt not the fire into the midst whereof they were cast, which destroyed and burnt up unbelievers,[Daniel 4:22] whilst it fell harmless as dew upon the faithful, for whom the flames kindled by others became cold, seeing that the torment had justly lost its power in conflict with faith. For with them there was One in the form of an angel, comforting them, to the end that in the number of the Trinity one Supreme Power might be praised. God was praised, the Son of God was seen in God’s angel, holy and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 206, footnote 6 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter IV. The Unity of God is necessarily implied in the order of Nature, in the Faith, and in Baptism. The gifts of the Magi declare (1) the Unity of the Godhead; (2) Christ's Godhead and Manhood. The truth of the doctrine of the Trinity in Unity is shown in the Angel walking in the midst of the furnace with Shadrach, Meshach, and Abednego. (HTML)
33. This is our Faith. Thus did God will that He should be known by all, thus believed the three children, and felt not the fire into the midst whereof they were cast, which destroyed and burnt up unbelievers, whilst it fell harmless as dew upon the faithful, for whom the flames kindled by others became cold, seeing that the torment had justly lost its power in conflict with faith. For with them there was One in the form of an angel,[Daniel 4:28] comforting them, to the end that in the number of the Trinity one Supreme Power might be praised. God was praised, the Son of God was seen in God’s angel, holy and spiritual grace spake in the children.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 206, footnote 8 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter IV. The Unity of God is necessarily implied in the order of Nature, in the Faith, and in Baptism. The gifts of the Magi declare (1) the Unity of the Godhead; (2) Christ's Godhead and Manhood. The truth of the doctrine of the Trinity in Unity is shown in the Angel walking in the midst of the furnace with Shadrach, Meshach, and Abednego. (HTML)
... midst whereof they were cast, which destroyed and burnt up unbelievers, whilst it fell harmless as dew upon the faithful, for whom the flames kindled by others became cold, seeing that the torment had justly lost its power in conflict with faith. For with them there was One in the form of an angel, comforting them, to the end that in the number of the Trinity one Supreme Power might be praised. God was praised, the Son of God was seen in God’s angel, holy and spiritual grace spake in the children.[Daniel 4:25]
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 470, footnote 4 (Image)
Ambrose: Select Works and Letters
Selections from the Letters of St. Ambrose. (HTML)
Epistle LXIII: To the Church at Vercellæ. (HTML)
CCEL Footnote 3780 (In-Text, Margin)
92. But riches themselves are not blameable. For “the ransom of a man’s life are his riches,” since he that gives to the poor redeems his soul.[Daniel 4:27] So that even in these material riches there is place for virtue. You are like steersmen in the vast sea. If a man steers his course well, he quickly passes over the sea so as to attain to the port, but one who knows not how to direct his property is drowned together with his freight. And so it is written: “The wealth of rich men is a most strong city.”
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 225, footnote 7 (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)
Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh. (HTML)
Hymn I. (HTML)
CCEL Footnote 377 (In-Text, Margin)
Joyous[Daniel 4:13] were to-day the Watchers, that the Wakeful came to wake us! Who would pass this night in slumber, in which all the world was watching? Since Adam brought into the world the sleep of death by sins, the Wakeful came down that He might awake us from the deep sleep of sin. Watch not we as usurers, who thinking on money put to interest, watch at night so oft, to reckon up their capital, and interest. Wakeful and cautious is the thief, who in the earth hath buried and concealed his sleep. His ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 356, footnote 1 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Aphrahat: Select Demonstrations. (HTML)
Of Wars. (HTML)
CCEL Footnote 766 (In-Text, Margin)
... other kings who arose after them. And how was Nebuchadnezzar called overshadowing? Clearly on account of the vision of the tree, when he saw a tree in the midst of the earth, beneath which dwelt all the beasts of the wilderness and on its branches dwelt all the birds of heaven, and from it all flesh was fed. When Daniel interpreted his dream to him, Daniel said to him:— Thou art the tree, that tree which thou sawest in the midst of the earth and beneath thee dwell all the nations.[Daniel 4:17] On this account he was the overshadowing Cherub; who destroyed the Prince of Tyre, because he rejoiced over the children of Israel, for that they were carried away captive from their land, and because his heart was exalted. This Tyre also lay ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 356, footnote 1 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Aphrahat: Select Demonstrations. (HTML)
Of Wars. (HTML)
CCEL Footnote 766 (In-Text, Margin)
... other kings who arose after them. And how was Nebuchadnezzar called overshadowing? Clearly on account of the vision of the tree, when he saw a tree in the midst of the earth, beneath which dwelt all the beasts of the wilderness and on its branches dwelt all the birds of heaven, and from it all flesh was fed. When Daniel interpreted his dream to him, Daniel said to him:— Thou art the tree, that tree which thou sawest in the midst of the earth and beneath thee dwell all the nations.[Daniel 4:19] On this account he was the overshadowing Cherub; who destroyed the Prince of Tyre, because he rejoiced over the children of Israel, for that they were carried away captive from their land, and because his heart was exalted. This Tyre also lay ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 358, footnote 2 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Aphrahat: Select Demonstrations. (HTML)
Of Wars. (HTML)
CCEL Footnote 785 (In-Text, Margin)
... lions caused them to wander. First the king of Assyria devoured him. And this last was stronger than he, Nebuchadnezzar king of Babylon. So Jeremiah called him a lion. And he said:— He has the wings of an eagle. For thus it is written that, when Nebuchadnezzar went out to the wilderness with the beasts, he grew hair like (the plumage) of an eagle. And he said:— I saw that its wings were plucked away and it stood upright upon its feet as a man, and a man’s heart was given to it.[Daniel 4:30] For first, in the vision of the image, he was compared to gold which is more precious than anything which is used in the world. So in the vision of the beasts he is compared to a lion which excels in its might all the beasts. And again he was ...