Early Church Fathers Scripture Index : Texts
Matthew 22:30
There are 42 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 263, footnote 4 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book II (HTML)
Chapter X. (HTML)
... always lawful for the pure to touch the pure. Do not, I pray, put off modesty at the same time that you put off your clothes; because it is never right for the just man to divest himself of continence. For, lo, this mortal shall put on immortality; when the insatiableness of desire, which rushes into licentiousness, being trained to self-restraint, and made free from the love of corruption, shall consign the man to everlasting chastity. “For in this world they marry and and are given in marriage.”[Matthew 22:30] But having done with the works of the flesh, and having been clothed with immortality, the flesh itself being pure, we pursue after that which is according to the measure of the angels.
Ante-Nicene Fathers, Volume 2, page 389, footnote 10 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book III (HTML)
CCEL Footnote 2495 (In-Text, Margin)
... ratione dicit Paulus apostolus esse “sanctificatam mulierem a viro,” aut “virum a muliere?” Quid est autem, quod Dominus quoque dixit iis, qui interrogabant de divortio: “An liceat uxorem dimittere, cum Moyses id permiserit?” “Ad duritiam cordis vestri, inquit, Moyseshæc scripsit. Vos autem non legistis, quod protoplasto Deus dixit: ‘Eritis duo in carne una? Quare qui dimittit uxorem, præterquam fornicationis causa, facit eam mœchari. Sed post resurrectionem, inquit, nec uxorem ducunt, nec hubnut.’”[Matthew 22:30] Etenim de ventre et cibis dictum est: “Escæ ventri, et venter escis; Deus antem et illum et has destruet;” hos impetens, qui instar caprorum et hircorum sibi vivendum esse censent, ne secure ac sine terrore comessent et coirent.
Ante-Nicene Fathers, Volume 3, page 218, footnote 2 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
A Treatise on the Soul. (HTML)
On the Formation and State of the Embryo. Its Relation with the Subject of This Treatise. (HTML)
CCEL Footnote 1746 (In-Text, Margin)
... which God’s creation was completed and hallowed. Human nativity has sometimes been allowed to be premature, and yet to occur in fit and perfect accordance with an hebdomad or sevenfold number, as an auspice of our resurrection, and rest, and kingdom. The ogdoad, or eightfold number, therefore, is not concerned in our formation; for in the time it represents there will be no more marriage.[Matthew 22:30] We have already demonstrated the conjunction of the body and the soul, from the concretion of their very seminations to the complete formation of the fœtus. We now maintain their conjunction likewise from the birth onwards; in the first ...
Ante-Nicene Fathers, Volume 3, page 451, footnote 13 (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)
Doctrine of the Resurrection of the Body, Continued. How are the Dead Raised? and with What Body Do They Come? These Questions Answered in Such a Sense as to Maintain the Truth of the Raised Body, Against Marcion. Christ as the Second Adam Connected with the Creator of the First Man. Let Us Bear the Image of the Heavenly. The Triumph Over Death in Accordance with the Prophets. Hosea and St. Paul Compared. (HTML)
... but that when changed it obtains the kingdom. “For the dead shall be raised incorruptible,” even those who had been corruptible when their bodies fell into decay; “and we shall be changed, in a moment, in the twinkling of an eye. For this corruptible”—and as he spake, the apostle seemingly pointed to his own flesh—“must put on incorruption, and this mortal must put on immortality,” in order, indeed, that it may be rendered a fit substance for the kingdom of God. “For we shall be like the angels.”[Matthew 22:30] This will be the perfect change of our flesh—only after its resurrection. Now if, on the contrary, there is to be no flesh, how then shall it put on incorruption and immortality? Having then become something else by its change, it will obtain the ...
Ante-Nicene Fathers, Volume 3, page 571, footnote 8 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
On the Resurrection of the Flesh. (HTML)
Christ's Refutation of the Sadducees, and Affirmation of Catholic Doctrine. (HTML)
CCEL Footnote 7521 (In-Text, Margin)
... did not admit any salvation either for the soul or the flesh; and therefore, taking the strongest case they could for impairing the credibility of the resurrection, they adapted an argument from it in support of the question which they started. Their specious inquiry concerned the flesh, whether or not it would be subject to marriage after the resurrection; and they assumed the case of a woman who had married seven brothers, so that it was a doubtful point to which of them she should be restored.[Matthew 22:23-32] Now, let the purport both of the question and the answer be kept steadily in view, and the discussion is settled at once. For since the Sadducees indeed denied the resurrection, whilst the Lord affirmed it; since, too, (in affirming it,) He ...
Ante-Nicene Fathers, Volume 3, page 593, footnote 4 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
On the Resurrection of the Flesh. (HTML)
Our Destined Likeness to the Angels in the Glorious Life of the Resurrection. (HTML)
CCEL Footnote 7752 (In-Text, Margin)
To this discussion, however, our Lord’s declaration puts an effectual end: “They shall be,” says He, “equal unto the angels.”[Matthew 22:30] As by not marrying, because of not dying, so, of course, by not having to yield to any like necessity of our bodily state; even as the angels, too, sometimes. were “equal unto” men, by eating and drinking, and submitting their feet to the washing of the bath—having clothed themselves in human guise, without the loss of their own intrinsic nature. If therefore angels, when they became as men, submitted in their own unaltered ...
Ante-Nicene Fathers, Volume 4, page 15, footnote 10 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On the Apparel of Women. (HTML)
Book I (HTML)
The Origin of Female Ornamentation, Traced Back to the Angels Who Had Fallen. (HTML)
... baptism we renounce: these, of course, are the reasons why they have deserved to be judged by man. What business, then, have their things with their judges? What commerce have they who are to condemn with them who are to be condemned? The same, I take it, as Christ has with Belial. With what consistency do we mount that (future) judgment-seat to pronounce sentence against those whose gifts we (now) seek after? For you too, (women as you are,) have the self-same angelic nature promised[Matthew 22:30] as your reward, the self-same sex as men: the self-same advancement to the dignity of judging, does (the Lord) promise you. Unless, then, we begin even here to pre- judge, by pre-condemning their things, which we are hereafter to ...
Ante-Nicene Fathers, Volume 4, page 39, footnote 12 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
To His Wife. (HTML)
I (HTML)
Design of the Treatise. Disavowal of Personal Motives in Writing It. (HTML)
... yourself. But to Christians, after their departure from the world, no restoration of marriage is promised in the day of the resurrection, translated as they will be into the condition and sanctity of angels. Therefore no solicitude arising from carnal jealousy will, in the day of the resurrection, even in the case of her whom they chose to represent as having been married to seven brothers successively, wound any one of her so many husbands; nor is any (husband) awaiting her to put her to confusion.[Matthew 22:23-33] The question raised by the Sadducees has yielded to the Lord’s sentence. Think not that it is for the sake of preserving to the end for myself the entire devotion of your flesh, that I, suspicious of the pain of (anticipated) slight, am even at this ...
Ante-Nicene Fathers, Volume 4, page 58, footnote 1 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Exhortation to Chastity. (HTML)
Examples from Among the Heathen, as Well as from the Church, to Enforce the Foregoing Exhortation. (HTML)
CCEL Footnote 574 (In-Text, Margin)
... your life because you have lost a blessing, than to keep by living that for which you would rather die outright. How many men, therefore, and how many women, in Ecclesiastical Orders, owe their position to continence, who have preferred to be wedded to God; who have restored the honour of their flesh, and who have already dedicated themselves as sons of that (future) age, by slaying in themselves the concupiscence of lust, and that whole (propensity) which could not be admitted within Paradise![Matthew 22:29-30] Whence it is presumable that such as shall wish to be received within Paradise, ought at last to begin to cease from that thing from which Paradise is intact.
Ante-Nicene Fathers, Volume 4, page 64, footnote 3 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Monogamy. (HTML)
From Patriarchal, Tertullian Comes to Legal, Precedents. (HTML)
CCEL Footnote 621 (In-Text, Margin)
... but even amplified; in order, to be sure, that our righteousness may be able to redound above the righteousness of the scribes and of the Pharisees. If “righteousness” must, of course chastity must too. If, then, forasmuch as there is in the law a precept that a man is to take in marriage the wife of his brother if he have died without children, for the purpose of raising up seed to his brother; and this may happen repeatedly to the same person, according to that crafty question of the Sadducees;[Matthew 22:23-33] men for that reason think that frequency of marriage is permitted in other cases as well: it will be their duty to understand first the reason of the precept itself; and thus they will come to know that that reason, now ceasing, is among those parts ...
Ante-Nicene Fathers, Volume 4, page 67, footnote 1 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Monogamy. (HTML)
St. Paul's Teaching on the Subject. (HTML)
CCEL Footnote 658 (In-Text, Margin)
... inasmuch as it is with more indignity if (her reason for doing it is) because he did not deserve it. Or else shall we, pray, cease to be after death, according to (the teaching of) some Epicurus, and not according to (that of) Christ? But if we believe the resurrection of the dead, of course we shall be bound to them with whom we are destined to rise, to render an account the one of the other. “But if ‘in that age they will neither marry nor be given in marriage, but will be equal to angels,’[Matthew 22:30] is not the fact that there will be no restitution of the conjugal relation a reason why we shall not be bound to our departed consorts?” Nay, but the more shall we be bound (to them), because we are destined to a better estate—destined ...
Ante-Nicene Fathers, Volume 4, page 377, footnote 7 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
IV (HTML)
Sections 24-End translated from the Latin. (HTML)
... understood to be the sole difference, that although He is in different individuals as we have said—as Peter, or Paul, or Michael, or Gabriel—He is not in a similar way in all beings whatever. For He is more fully and clearly, and, so to speak, more openly in archangels than in other holy men. And this is evident from the statement, that when all who are saints have arrived at the summit of perfection, they are said to be made like, or equal to, the angels, agreeably to the declaration in the Gospels.[Matthew 22:30] Whence it is clear that Christ is in each individual in as great a degree as the amount of his deserts allows.
Ante-Nicene Fathers, Volume 4, page 509, footnote 7 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book IV (HTML)
Chapter XXIX (HTML)
... moreover, that “though there be that are called gods, whether in heaven or in earth (as there be gods many and lords many), but to us there is one God, the Father, of whom are all things, and we in Him; and one Lord Jesus Christ, by whom are all things, and we by Him.” And we know that in this way the angels are superior to men; so that men, when made perfect, become like the angels. “For in the resurrection they neither marry nor are given in marriage, but the righteous are as the angels in heaven,”[Matthew 22:30] and also become “equal to the angels.” We know, too, that in the arrangement of the universe there are certain beings termed “thrones,” and others “dominions,” and others “powers,” and others “principalities;” and we see that we men, who are far ...
Ante-Nicene Fathers, Volume 5, page 238, footnote 1 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Dogmatical and Historical. (HTML)
Fragments of Discourses or Homilies. (HTML)
Men, he says, “in the resurrection will be like the angels of God,”[Matthew 22:30] to wit, in incorruption, and immortality, and incapacity of loss. For the incorruptible nature is not the subject of generation; it grows not, sleeps not, hungers not, thirsts not, is not wearied, suffers not, dies not, is not pierced by nails and spear, sweats not, drops not with blood. Of such kind are the natures of the angels and of souls released from the body. For both these are of another kind, and different from these creatures of our world, which are ...
Ante-Nicene Fathers, Volume 6, page 316, footnote 8 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
The Banquet of the Ten Virgins; or Concerning Chastity. (HTML)
Theophila. (HTML)
The Rational Soul from God Himself; Chastity Not the Only Good, Although the Best and Most Honoured. (HTML)
... word, in setting forth that which is better and sweeter, did not intend to take away the inferior, but arranges so as to assign to each its own proper use and advantage. For there are some to whom it is not given to attain virginity; and there are others whom He no longer wills to be excited by procreations to lust, and to be defiled, but henceforth to meditate and to keep the mind upon the transformation of the body to the likeness of angels, when they “neither marry nor are given in marriage,”[Matthew 22:30] according to the infallible words of the Lord; since it is not given to all to attain that undefiled state of being a eunuch for the sake of the kingdom of heaven, but manifestly to those only who are able to preserve the ever-blooming and unfading ...
Ante-Nicene Fathers, Volume 6, page 366, footnote 12 (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 2871 (In-Text, Margin)
X. But in addition to what has been said, there is this point worth consideration, since it misleads very much, if we may be outspoken about matters of such importance, Aglaophon. For you said that the Lord declared plainly that those who shall obtain the resurrection shall then be as the angels.[Matthew 22:30] You brought this objection: The angels, being without flesh, are on this account in the utmost happiness and glory. We must then, as we are to be made equal to the angels, be like them stripped of flesh, and be angels. But you overlooked this, my excellent friend, that He who created and set in order the universe out of nothing, ordained the nature ...
Ante-Nicene Fathers, Volume 8, page 122, footnote 3 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Pseudo-Clementine Literature. (HTML)
The Recognitions of Clement. (HTML)
Book III. (HTML)
How the Pure in Heart See God. (HTML)
Then Peter answered: “To those who do not read the law according to the tradition of Moses, my speech appears to be contrary to it; but I will show you how it is not contradictory. God is seen by the mind, not by the body; by the spirit, not by the flesh. Whence also angels, who are spirits, see God; and therefore men, as long as they are men, cannot see Him. But after the resurrection of the dead, when they shall have been made like the angels,[Matthew 22:30] they shall be able to see God. And thus my statement is not contrary to the law; neither is that which our Master said, ‘Blessed are they of a pure heart, for they shall see God.’ For He showed that a time shall come in which of men shall be made angels, who in the spirit ...
Ante-Nicene Fathers, Volume 8, page 583, footnote 7 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Apocrypha of the New Testament. (HTML)
Revelation of John. (HTML)
CCEL Footnote 2572 (In-Text, Margin)
... voice saying to me: Hear, righteous John. Just as the bees are, and differ not one from another, but are all of one appearance and one size, so also shall every man be in the resurrection. There is neither fair, nor ruddy, nor black, neither Ethiopian nor different countenances; but they shall all arise of one appearance and one stature. All the human race shall arise without bodies, as I told you that in the resurrection they neither marry nor are given in marriage, but are as the angels of God.[Matthew 22:30]
Ante-Nicene Fathers, Volume 9, page 335, footnote 5 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book II. (HTML)
The Life May Be the Light of Others Besides. (HTML)
Let us suggest another question, namely, whether the life was the light of men only, and not of every being as well that is in blessedness. For if the life were the same thing as the light of men, and if the light of Christ were for men alone, then the life also would be only for men. But such a view is both foolish and impious, since the other Scriptures testify against this interpretation and declare that, when we are somewhat more advanced, we shall be equal to the angels.[Matthew 22:30] The question is to be solved on the principle that when a predicate is applied to certain persons, it is not to be at once taken to apply to them alone. Thus, when the light of men is spoken of, it is not the light of men only; had that been the meaning, a ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 224, footnote 1 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Augustin passes to the second part of the work, in which the origin, progress, and destinies of the earthly and heavenly cities are discussed.—Speculations regarding the creation of the world. (HTML)
Of the Opinion that the Angels Were Created Before the World. (HTML)
CCEL Footnote 513 (In-Text, Margin)
... then, take it as he pleases; for it is so profound a passage, that it may well suggest, for the exercise of the reader’s tact, many opinions, and none of them widely departing from the rule of faith. At the same time, let none doubt that the holy angels in their heavenly abodes are, though not, indeed, co-eternal with God, yet secure and certain of eternal and true felicity. To their company the Lord teaches that His little ones belong; and not only says, “They shall be equal to the angels of God,”[Matthew 22:30] but shows, too, what blessed contemplation the angels themselves enjoy, saying, “Take heed that ye despise not one of these little ones: for I say unto you, that in heaven their angels do always behold the face of my Father which is in heaven.”
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 496, footnote 4 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the eternal happiness of the saints, the resurrection of the body, and the miracles of the early Church. (HTML)
Whether the Bodies of Women Shall Retain Their Own Sex in the Resurrection. (HTML)
CCEL Footnote 1639 (In-Text, Margin)
... the resurrection, which of the seven brothers should have to wife the woman whom all in succession had taken to raise up seed to their brother, as the law enjoined, says, “Ye do err, not knowing the Scriptures nor the power of God.” And though it was a fit opportunity for His saying, She about whom you make inquiries shall herself be a man, and not a woman, He said nothing of the kind; but “In the resurrection they neither marry nor are given in marriage, but are as the angels of God in heaven.”[Matthew 22:30] They shall be equal to the angels in immortality and happiness, not in flesh, nor in resurrection, which the angels did not need, because they could not die. The Lord then denied that there would be in the resurrection, not women, but marriages; and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 326, footnote 7 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
A Treatise on Faith and the Creed. (HTML)
Of Christ’s Ascension into Heaven. (HTML)
CCEL Footnote 1576 (In-Text, Margin)
13. We believe that, which place of blessedness He has likewise promised unto us, saying, “They shall be as the angels in the heavens,”[Matthew 22:30] in that city which is the mother of us all, the Jerusalem eternal in the heavens. But it is wont to give offense to certain parties, either impious Gentiles or heretics, that we should believe in the assumption of an earthly body into heaven. The Gentiles, however, for the most part, set themselves diligently to ply us with the arguments of the philosophers, to the effect of affirming that there cannot possibly be anything ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 447, footnote 5 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On the Good of Widowhood. (HTML)
Section 15 (HTML)
CCEL Footnote 2258 (In-Text, Margin)
... can be added to, or taken from, this sentence, so far as relates to this matter. Next I hear Himself also, the Master and Lord of the Apostles and of us, answering the Sadducees, when they had proposed to Him a woman not once-married, or twice-married, but, if it can be said, seven-married, whose wife she should be in the resurrection? For rebuking them, He saith, “Ye do err, not knowing the Scriptures, nor the power of God. For in the resurrection they shall neither be married, nor marry wives;[Matthew 22:29-30] for they shall not begin to die, but shall be equal to the Angels of God.” Therefore He made mention of their resurrection, who shall rise again unto life, not who shall rise again unto punishment. Therefore He might have said, Ye do err, knowing ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 428, footnote 2 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
On Baptism, Against the Donatists. (HTML)
In which Augustin proves that it is to no purpose that the Donatists bring forward the authority of Cyprian, bishop and martyr, since it is really more opposed to them than to the Catholics. For that he held that the view of his predecessor Agrippinus, on the subject of baptizing heretics in the Catholic Church when they join its communion, should only be received on condition that peace should be maintained with those who entertained the opposite view, and that the unity of the Church should never be broken by any kind of schism. (HTML)
Chapter 5 (HTML)
... hold views at variance with the truth on any point. But to come through too great love for our own opinion, or through jealousy of our betters, even to the sacrilege of dividing the communion of the Church, and of founding heresy or schism, is a presumption worthy of the devil. But never in any point to entertain an opinion at variance with the truth is perfection found only in the angels. Since then we are men, yet forasmuch as in hope we are angels, whose equals we shall be in the resurrection,[Matthew 22:30] at any rate, so long as we are wanting in the perfection of angels, let us at least be without the presumption of the devil. Accordingly the apostle says, "There hath no temptation taken you but such as is common to man." It is therefore part of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 620, footnote 5 (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 this book Augustin refutes the second letter which Petilianus wrote to him after having seen the first of Augustin’s earlier books. This letter had been full of violent language; and Augustin rather shows that the arguments of Petilianus had been deficient and irrelevant, than brings forward arguments in support of his own statements. (HTML)
Chapter 48 (HTML)
... after saying to a man, "Thou hast dared to lie to the Holy Ghost," immediately went on to add what was the nature of the Holy Ghost, saying, "Thou hast not lied unto men, but unto God." Lastly, even if you were to say that he was cleansed and purified by an angel when he is unacquainted with the pollution in the conscience of him that gives but not in holiness, take notice that it is said of the saints, when they shall have risen to eternal life, that they shall then be equal to the angels of God.[Matthew 22:30] Any one, therefore, that is cleansed even by an angel is cleansed with greater holiness than if he were cleansed by any kind of conscience of man. Why then are you unwilling that it should be said to you, If cleaning is wrought by the hands of a man ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 483, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Rebuke and Grace. (HTML)
The Answer. (HTML)
CCEL Footnote 3342 (In-Text, Margin)
... judgment, by which they were made most wretched. Others, however, by the same free will stood fast in the truth, and merited the knowledge of that most certain truth that they should never fall. For if from the Holy Scriptures we have been able to attain the knowledge that none of the holy angels shall fall evermore, how much more have they themselves attained this knowledge by the truth more sublimely revealed to them! Because to us is promised a blessed life without end, and equality with the angels,[Matthew 22:30] from which promise we are certified that when after judgment we shall have come to that life, we shall not fall from it; but if the angels are ignorant of this truth concerning themselves, we shall not be their equals, but more blessed than they. ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 18, footnote 3 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Our Lord’s Sermon on the Mount. (HTML)
Explanation of the First Part of the Sermon Delivered by Our Lord on the Mount, as Contained in the Fifth Chapter of Matthew. (HTML)
Chapter XV (HTML)
CCEL Footnote 137 (In-Text, Margin)
... although this too is very easy when He Himself assists us. For in that eternal kingdom to which He has vouchsafed to call His disciples, to whom He also gives the name of brothers, there are no temporal relationships of this sort. For “there is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female;” “but Christ is all, and in all.” And the Lord Himself says: “For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.”[Matthew 22:30] Hence it is necessary that whoever wishes here and now to aim after the life of that kingdom, should hate not the persons themselves, but those temporal relationships by which this life of ours, which is transitory and is comprised in being born and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 40, footnote 4 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Our Lord’s Sermon on the Mount. (HTML)
On the Latter Part of Our Lord’s Sermon on the Mount, Contained in the Sixth and Seventh Chapters of Matthew. (HTML)
Chapter VI (HTML)
CCEL Footnote 284 (In-Text, Margin)
... unrighteous has taken place, God will so dwell in the righteous, that there will be no need for any one being taught by man, but all will be, as it is written, “taught of God.” Then will the blessed life in all its parts be perfected in the saints unto eternity, just as now the most holy and blessed heavenly angels are wise and blessed, from the fact that God alone is their light; because the Lord hath promised this also to His own: “In the resurrection,” says He, “they will be as the angels in heaven.”[Matthew 22:30]
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 57, footnote 1 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Our Lord’s Sermon on the Mount. (HTML)
On the Latter Part of Our Lord’s Sermon on the Mount, Contained in the Sixth and Seventh Chapters of Matthew. (HTML)
Chapter XX (HTML)
CCEL Footnote 446 (In-Text, Margin)
... tempting Him, whether tribute was to be paid, were asked another question, viz. whose image the money bore which was brought forward by themselves; and because they told what they had been asked, i.e. that the money bore the image of Cæsar, they gave a kind of answer to themselves in reference to the question they had asked the Lord: and accordingly from their answer He drew this inference, “Render therefore unto Cæsar the things which are Cæsar’s, and unto God the things that are God’s.”[Matthew 22:15-34] When, however, the chief priests and elders of the people had asked by what authority He was doing those things, He asked them about the baptism of John: and when they would not make a statement which they saw to be against themselves, and yet would ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 165, footnote 1 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book II (HTML)
Of the Harmony Characterizing the Narratives Given by These Three Evangelists Regarding the Duty of Rendering to Cæsar the Coin Bearing His Image, and Regarding the Woman Who Had Been Married to the Seven Brothers. (HTML)
CCEL Footnote 1166 (In-Text, Margin)
... terms: “Then went the Pharisees, and took counsel how they might entangle Him in His talk. And they send out unto Him their disciples, with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man; for thou regardest not the person of men: tell us therefore, What thinkest thou? Is it lawful to give tribute to Cæsar, or not?” and so on, down to the words, “And when the multitude heard this, they were astonished at His doctrine.”[Matthew 22:15-33] Mark and Luke give a similar account of these two replies made by the Lord,—namely, the one on the subject of the coin, which was prompted by the question as to the duty of giving tribute to Cæsar; and the other on the subject of the resurrection, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 505, footnote 5 (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, John vi. 55,’For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh,’ etc. (HTML)
CCEL Footnote 3958 (In-Text, Margin)
3. But ye who have taken the vow already, chasten your bodies more strictly, and suffer not yourselves to loosen the reins of concupiscence even after those things which are permitted; that ye may not only turn away from an unlawful connection, but may despise even a lawful look. Remember, in whichever sex ye are, whether men or women, that ye are leading on earth the life of Angels: “For the Angels are neither given in marriage, nor marry.”[Matthew 22:30] This shall we be, when we shall have risen again. How much better are ye, who before death begin to be what men will be after the resurrection! Keep your proper degrees, for God keepeth for you your honours. The resurrection of the dead is compared to the stars that are set ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 84, footnote 1 (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 III. 6–21. (HTML)
CCEL Footnote 290 (In-Text, Margin)
... again of water and of the Spirit, he shall not see the kingdom of God.” Come then, brethren! God has willed to be the Son of man; and willed men to be sons of God. He came down for our sakes; let us ascend for His sake. For He alone descended and ascended, He who saith, “No man hath ascended into heaven, but He who came down from heaven.” Are they not therefore to ascend into heaven whom He makes sons of God? Certainly they are: this is the promise to us, “They shall be equal to the angels of God.”[Matthew 22:30] Then how is it that no man ascends, but He that descended? Because one only descended, only one ascends. What of the rest? What are we to understand, but that they shall be His members, that one may ascend? Therefore it follows that “no man hath ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 318, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXI (HTML)
CCEL Footnote 3101 (In-Text, Margin)
... believed not, ungodly men shall be confounded. Then will come the substance whereof there is now the hope. But, “Hope which is seen is not hope. But if that which we see not we hope for, through patience we wait for it.” Now then thou groanest, now unto a place of refuge thou runnest, in order that thou mayest be saved; now being in infirmity thou entreatest the Physician: what, when thou shalt have received perfect soundness also, what when thou shall have been made “equal to the Angels of God,”[Matthew 22:30] wilt thou then perchance forget that grace, whereby thou hast been delivered? Far be it.
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 361, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXVII (HTML)
CCEL Footnote 3495 (In-Text, Margin)
... with a sort of ineffable day is called night. For the very life of believers by comparison with the life of unbelievers is day.…Night and day—day in comparison with unbelievers, night in comparison with the Angels. For the Angels have a day, which we have not yet. Already we have one that unbelievers have not: but not yet have believers that which Angels have: but they will have, at the time when they will be equal to the Angels of God, that which hath been promised to them in the Resurrection.[Matthew 22:30] In this then which is now day and yet night; night in comparison with the future day for which we yearn, day in comparison with the past night which we have renounced: in this night then, I say, let us seek God with our hands. Let not works cease, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 560, footnote 4 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
Life and Works of Rufinus with Jerome's Apology Against Rufinus. (HTML)
A Commentary on the Apostles' Creed. (HTML)
Section 41 (HTML)
CCEL Footnote 3413 (In-Text, Margin)
... from our Lord and Saviour, Who says, when instructing the Sadducees, “As touching the resurrection of the dead: have ye not read how He saith to Moses in the Bush, I am the God of Abraham, the God of Isaac, the God of Jacob? Now God is not the God of the dead but of the living.” Where in what goes before He declares what and how great is the glory of the resurrection, saying, “But in the resurrection of the dead they will neither marry or be given in marriage, but will be as the angels of God.”[Matthew 22:30] But the virtue of the resurrection confers on men an angelical state, so that they who have risen from the earth shall not live again on the earth with the brute animals but with angels in heaven—yet those only whose purer life has fitted them for ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 155, footnote 17 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Theodora. (HTML)
CCEL Footnote 2285 (In-Text, Margin)
... may say as a brother, for difference of sex while essential to marriage is not so to a continent tie. And since even in the flesh, if we are born again in Christ, we are no longer Greek and Barbarian, bond and free, male and female, but are all one in Him, how much more true will this be when this corruptible has put on incorruption and when this mortal has put on immortality. “In the resurrection,” the Lord tells us, “they neither marry nor are given in marriage but are as the angels…in heaven.”[Matthew 22:30] Now when it is said that they neither marry nor are given in marriage but are as the angels in heaven, there is no taking away of a natural and real body but only an indication of the greatness of the glory to come. For the words are not “they shall ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 178, footnote 4 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Pammachius and Oceanus. (HTML)
CCEL Footnote 2576 (In-Text, Margin)
... against a perverse doctrine. Neither the rich vocabulary of Cicero nor the fervid eloquence of Demosthenes could adequately convey the warmth of my feeling, were I to attempt to expose the quibbles by which these heretics, while verbally professing a belief in the resurrection, in their hearts deny it. For their women finger their breasts, slap their chests, pinch their legs and arms, and say, “What will a resurrection profit us if these frail bodies are to rise again? No, if we are to be like angels,[Matthew 22:30] we shall have the bodies of angels.” That is to say they scorn to rise again with the flesh and bones wherewith even Christ rose. Now suppose for a moment that in my youth I went astray and that, trained as I was in the schools of heathen ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 208, footnote 5 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 2976 (In-Text, Margin)
... will become of the resurrection of the body, which cannot exist without sex and members? And if there shall be no resurrection of the body, there can be no resurrection of the dead. But as to your objection taken from marriage, that, if the members shall remain the same, marriage must inevitably be allowed; it is disposed of by the Saviour’s words: “ye do err not knowing the scriptures nor the power of God. For in the resurrection they neither marry nor are given in marriage but are as the angels.”[Matthew 22:29-30] When it is said that they neither marry nor are given in marriage, the distinction of sex is shewn to persist. For no one says of things which have no capacity for marriage such as a stick or a stone that they neither marry nor are given in ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 374, footnote 5 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book I (HTML)
CCEL Footnote 4515 (In-Text, Margin)
... certainly be the same as now, though of higher glory. For the Saviour after His descent into hell had so far the selfsame body in which He was crucified, that He showed the disciples the marks of the nails in His hands and the wound in His side. Moreover, if we deny the identity of His body because He entered though the doors were shut, and this is not a property of human bodies, we must deny also that Peter and the Lord had real bodies because they walked upon the water, which is contrary to nature.[Matthew 22:30] “In the resurrection of the dead they will neither marry nor be given in marriage, but will be like the angels.” What others will hereafter be in heaven, that virgins begin to be on earth. If likeness to the angels is promised us (and there is no ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 438, footnote 5 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
To Pammachius against John of Jerusalem. (HTML)
CCEL Footnote 5051 (In-Text, Margin)
... body, that you do not even once name the flesh; whereas they always speak of the flesh, but say nothing of the body. I would have you know that we see through what you craftily add, and with wise precaution seek to conceal. For you make use of the same passages to prove the reality of the resurrection by means of which Origen denies it; you support questionable positions with doubtful arguments, and thus raise a storm which in a moment overthrows the settled fabric of faith. You quote the words,[Matthew 22:30] “It is sown an animal body: it shall rise a spiritual body.” “For they shall neither marry, nor be given in marriage, but shall be as the angels in heaven.” What other instances would you take if you were denying the resurrection? You intend to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 294, footnote 4 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter VI. Wishing to answer the above-stated objection somewhat more fully, he maintains that this request, had it not been impossible in itself, would have been possible for Christ to grant; especially as the Father has given all judgment to Him; which gift we must understand to have been given without any feature of imperfection. However, he proves that the request must be reckoned amongst the impossibilities. To make it really possible, he teaches that Christ's answer must be taken in accordance with His human nature, and shows this next by an exposition of the passage. Lastly, he once more confirms the reply he has given on the impossibility of Christ's session. (HTML)
74. Lastly, in the Book of the Kings, Micaiah the prophet said: “I saw the Lord God of Israel sitting on His throne, and all the host of heaven standing around Him, on His right hand and on His left.” How then, when the angels stand on the right hand and on the left of the Lord God, when all the host of heaven stands, shall men sit on the right hand of God or on His left, to whom is promised as a reward for virtue likeness to the angels, as the Lord says: “Ye shall be as the angels in heaven?”[Matthew 22:30] “As the angels,” He says, not “more than the angels.”
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 371, footnote 6 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Concerning Virgins. (HTML)
Book I. (HTML)
Chapter IX. Other passages from the Song of Songs are considered with relation to the present subject, and St. Ambrose exhorting the virgin to seek for Christ, points out where He may be found. A description of His perfections follows, and a comparison is made between virgins and the angels. (HTML)
52. Why should I continue the praise of chastity in more words? For chastity has made even angels. He who has preserved it is an angel; he who has lost it a devil. And hence has religion also gained its name. She is a virgin who is the bride of God, a harlot who makes gods for herself. What shall I say of the resurrection of which you already hold the rewards: “For in the resurrection they will neither be given in marriage, nor marry, but shall be,” He says, “as the angels in heaven.”[Matthew 22:30] That which is promised to us is already present with you, and the object of your prayers is with you; ye are of this world, and yet not in this world. This age has held you, but has not been able to retain you.