Early Church Fathers Scripture Index : Texts
Matthew 1:25
There are 9 footnotes for this reference.
Ante-Nicene Fathers, Volume 9, page 45, footnote 31 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section II. (HTML)
CCEL Footnote 183 (In-Text, Margin)
[7] which is, being interpreted, With us is our God. And when Joseph arose from his [8] sleep, he did as the angel of the Lord commanded him, and took his wife;[Matthew 1:25] and knew her not until she brought forth her firstborn son.
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 323, footnote 1 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus insists that Jesus might have died though not born, by the exercise of divine power, yet he rejects birth and death alike. Augustin maintains that there are some things that even God cannot do, one of which is to die. He refutes the docetism of the Manichæans. (HTML)
CCEL Footnote 1001 (In-Text, Margin)
... can you escape the absurd conclusion already mentioned, that God consigns Himself to eternal misery? You will then require to prove that part of light is light, while part of God is not God. To give you in a word, without argument, the true reason of our faith, as regards Elias having been caught up to heaven from the earth, though only a man, and as regards Christ being truly born of a virgin, and truly dying on the cross, our belief in both cases is grounded on the declaration of Holy Scripture,[Matthew 1:25] which it is piety to believe, and impiety to disbelieve. What is said of Elias you pretend to deny, for you will pretend anything. Regarding Christ, although even you do not go the length of saying that He could not die, though He could be born, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 327, footnote 2 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus seeks to justify the docetism of the Manichæans. Augustin insists that there is nothing disgraceful in being born. (HTML)
CCEL Footnote 1013 (In-Text, Margin)
... if we are to end the controversy by saying this, why do not our opponents themselves say it? While they assert the death of Christ to have been not real but feigned, why do they make out that He had no birth at all, not even of the same kind as His death? If they had so much regard for the authority of the evangelist as to oblige them to admit that Christ suffered, at least in appearance, it is the same authority which testifies to His birth. Two evangelists, indeed, give the story of the birth;[Matthew 1:25] but in all we read of Jesus having a mother. Perhaps Faustus was unwilling to make the birth an illusion, because the difference of the genealogies given in Matthew and Luke causes an apparent discrepancy. But, supposing a man ignorant, there are ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 110, footnote 8 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book II (HTML)
A Statement of the Manner in Which Luke’s Procedure is Proved to Be in Harmony with Matthew’s in Those Matters Concerning the Conception and the Infancy or Boyhood of Christ, Which are Omitted by the One and Recorded by the Other. (HTML)
CCEL Footnote 732 (In-Text, Margin)
... Ghost. And she shall bring forth a son, and thou shalt call His name Jesus: for He shall save His people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call His name Emmanuel; which, being interpreted, is, God with us. Then Joseph, being raised from sleep, did as the angel of the Lord had bidden him, and took unto him his wife, and knew her not.[Matthew 1:18-25]
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 386, footnote 12 (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)
... common with what was foreign), so also the man had not been deified, unless the Word who became flesh had been by nature from the Father and true and proper to Him. For therefore the union was of this kind, that He might unite what is man by nature to Him who is in the nature of the Godhead, and his salvation and deification might be sure. Therefore let those who deny that the Son is from the Father by nature and proper to His Essence, deny also that He took true human flesh of Mary Ever-Virgin[Matthew 1:25]; for in neither case had it been of profit to us men, whether the Word were not true and naturally Son of God, or the flesh not true which He assumed. But surely He took true flesh, though Valentinus rave; yea the Word was by nature Very God, though ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 386, footnote 12 (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)
... common with what was foreign), so also the man had not been deified, unless the Word who became flesh had been by nature from the Father and true and proper to Him. For therefore the union was of this kind, that He might unite what is man by nature to Him who is in the nature of the Godhead, and his salvation and deification might be sure. Therefore let those who deny that the Son is from the Father by nature and proper to His Essence, deny also that He took true human flesh of Mary Ever-Virgin[Matthew 1:25]; for in neither case had it been of profit to us men, whether the Word were not true and naturally Son of God, or the flesh not true which He assumed. But surely He took true flesh, though Valentinus rave; yea the Word was by nature Very God, though ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 335, footnote 3 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
The Perpetual Virginity of Blessed Mary. (HTML)
CCEL Footnote 4170 (In-Text, Margin)
... used is betrothed, not intrusted as you say, and of course the only reason why she was betrothed was that she might one day be married. And the Evangelist would not have said before they came together if they were not to come together, for no one would use the phrase before he dined of a man who was not going to dine. Then, again, the angel calls her wife and speaks of her as united to Joseph. We are next invited to listen to the declaration of Scripture:[Matthew 1:24-25] “And Joseph arose from his sleep, and did as the angel of the Lord commanded him, and took unto him his wife; and knew her not till she had brought forth her son.”
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 46, footnote 8 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
The Father. (HTML)
CCEL Footnote 1000 (In-Text, Margin)
... and indirectly explaining that which is said in Luke, and His father and His mother marvelled at Him: words which the tribe of heretics snatch up, saying that He was begotten of a man and a woman. For like as Mary was called the mother of John, because of her parental affection, not from having given him birth, so Joseph also was called the father of Christ, not from having begotten Him (for he knew her not, as the Gospel says, until she had brought forth her first-born Son[Matthew 1:25]), but because of the care bestowed on His nurture.
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 86b, footnote 4 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
Book IV (HTML)
Concerning our Lord's genealogy and concerning the holy Mother of God. (HTML)
The ever-virgin One thus remains even after the birth still virgin, having never at any time up till death consorted with a man. For although it is written, And knew her not till she had brought forth her first-born Son[Matthew 1:25], yet note that he who is first-begotten is first-born even if he is only-begotten. For the word “first-born” means that he was born first but does not at all suggest the birth of others. And the word “till” signifies the limit of the appointed time but does not exclude the time thereafter. For the Lord says, And lo, I am with you always, even unto the end of the world, not ...