Early Church Fathers Scripture Index : Texts
Mark 3
There are 55 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 550, footnote 1 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book V (HTML)
Chapter XXI.—Christ is the head of all things already mentioned. It was fitting that He should be sent by the Father, the Creator of all things, to assume human nature, and should be tempted by Satan, that He might fulfil the promises, and carry off a glorious and perfect victory. (HTML)
CCEL Footnote 4639 (In-Text, Margin)
... and with these he bound man [to himself]; so again, on the other hand, it was necessary that through man himself he should, when conquered, be bound with the same chains with which he had bound man, in order that man, being set free, might return to his Lord, leaving to him (Satan) those bonds by which he himself had been fettered, that is, sin. For when Satan is bound, man is set free; since “none can enter a strong man’s house and spoil his goods, unless he first bind the strong man himself.”[Mark 3:27] The Lord therefore exposes him as speaking contrary to the word of that God who made all things, and subdues him by means of the commandment. Now the law is the commandment of God. The Man proves him to be a fugitive from and a transgressor of the ...
Ante-Nicene Fathers, Volume 5, page 290, footnote 2 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Epistles of Cyprian. (HTML)
To the Clergy, Concerning Certain Presbyters Who Had Rashly Granted Peace to the Lapsed Before the Persecution Had Been Appeased, and Without the Privity of the Bishops. (HTML)
CCEL Footnote 2211 (In-Text, Margin)
... a very great crime which persecution has compelled to be committed, they themselves know who have committed it; since our Lord and Judge has said, “Whosoever shall confess me before men, him will I also confess before my Father which is in heaven; but whosoever shall deny me, him will I also deny.” And again He has said, “All sins shall be forgiven unto the sons of men, and blasphemies; but he that shall blaspheme against the Holy Ghost shall not have forgiveness, but is guilty of eternal sin.”[Mark 3:28-29] Also the blessed apostle has said, “Ye cannot drink the cup of the Lord and the cup of devils; ye cannot be partakers of the Lord’s table and of the table of devils.” He who withholds these words from our brethren deceives them, wretched that they ...
Ante-Nicene Fathers, Volume 5, page 542, footnote 15 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book III. (HTML)
In the Gospel according to Matthew: “Whosoever shall say a word against the Son of man, it shall be forgiven him; but whosoever shall speak against the Holy Ghost, it shall not be forgiven him, neither in this world nor in the world to come.” Also according to Mark: “All sins shall be forgiven, and blasphemies, to the sons of men; but whoever shall blaspheme against the Holy Ghost, it shall not be forgiven him, but he shall be guilty of eternal sin.”[Mark 3:28-29] Of this same thing in the first book of Kings: “If a man sin by offending against a man, they shall pray the Lord for him; but if a man sin against God, who shall pray for him?”
Ante-Nicene Fathers, Volume 6, page 190, footnote 7 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Archelaus. (HTML)
The Acts of the Disputation with the Heresiarch Manes. (HTML)
Chapter XVI. (HTML)
CCEL Footnote 1594 (In-Text, Margin)
... exercised his wickedness before the formation of the world. When the heavens had not yet appeared, when the earth did not yet subsist, and when there was neither man nor animal, against whom did he put his wickedness in operation? whom did he oppress unjustly? whom did he rob and kill? But if you say that he first appeared in his evil nature to his own kin, then without doubt you give the proof that he comes of a good nature. And if, again, all these are also evil, how can Satan then cast out Satan?[Mark 3:23] But while thus reduced to a dilemma on this point, you may change your position in the discussion, and say that the good suffered violence from the evil. But none the more is it without peril for you to make such a statement, to the effect of ...
Ante-Nicene Fathers, Volume 6, page 190, footnote 9 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Archelaus. (HTML)
The Acts of the Disputation with the Heresiarch Manes. (HTML)
Chapter XVI. (HTML)
CCEL Footnote 1596 (In-Text, Margin)
... also evil, how can Satan then cast out Satan? But while thus reduced to a dilemma on this point, you may change your position in the discussion, and say that the good suffered violence from the evil. But none the more is it without peril for you to make such a statement, to the effect of affirming the vanquishing of the light; for what is vanquished has destruction near it. For what says the divine word? “Who can enter into a strong man’s house, and spoil his goods, except he be stronger than he?”[Mark 3:27] But if you allege that he first appeared in his evil nature to men, and only from that time showed openly the marks of his wickedness, then it follows that before this time he was good, and that he took on this quality of conversion because the ...
Ante-Nicene Fathers, Volume 7, page 380, footnote 20 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
The Teaching of the Twelve Apostles (HTML)
The Teaching of the Twelve Apostles (HTML)
Chapter XI.—Concerning Teachers, Apostles, and Prophets (HTML)
CCEL Footnote 2476 (In-Text, Margin)
... Gospel, thus do. 4. Let every apostle that cometh to you be received as the Lord. 5. But he shall not remain except one day; but if there be need, also the next; but if he remain three days, he is a false prophet. 6. And when the apostle goeth away, let him take nothing but bread until he lodgeth; but if he ask money, he is a false prophet. 7. And every prophet that speaketh in the Spirit ye shall neither try nor judge; for every sin shall be forgiven, but this sin shall not be forgiven.[Mark 3:29-30] 8. But not every one that speaketh in the Spirit is a prophet; but only if he hold the ways of the Lord. Therefore from their ways shall the false prophet and the prophet be known. 9. And every prophet who ordereth a meal in the Spirit eateth not ...
Ante-Nicene Fathers, Volume 7, page 442, footnote 4 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book V (HTML)
Sec. I.—Concerning the Martyrs (HTML)
CCEL Footnote 3029 (In-Text, Margin)
... holy in all His works.” For He that framed for Himself a body out of a virgin, is also the Former of other men. And He that raised Himself from the dead, will also raise again all that are laid down. He who raises wheat out of the ground with many stalks from one grain, He who makes the tree that is cut down send forth fresh branches, He that made Aaron’s dry rod put forth buds, will raise us up in glory; He that raised Him up that had the palsy whole, and healed him that had the withered hand,[Mark 3:1] He that supplied a defective part to him that was born blind from clay and spittle, will raise us up; He that satisfied five thousand men with five loaves and two fishes, and caused a remainder of twelve baskets, and out of water made wine, and sent ...
Ante-Nicene Fathers, Volume 8, page 504, footnote 7 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Apocrypha of the New Testament. (HTML)
The Acts of Philip. (HTML)
Acts of Saint Philip the Apostle When He Went to Upper Hellas. (HTML)
CCEL Footnote 2194 (In-Text, Margin)
... with the five hundred men. And Philip was in the house of a certain chief man of the city, with the brethren who had believed. And the high priest and those with him, and the three hundred philosophers, went up to the gateway of the house where Philip was; and it was told Philip that they were outside. And he rose up and went out. And when the high priest saw him, he says to him: O Philip, sorcerer and magician, for I know thee, that in Jerusalem thy master the deceiver called thee Son of Thunder.[Mark 3:17] Was not the whole of Judæa sufficient for you, but you have come here also to deceive men who are searchers after wisdom? And Philip said: Would that, O Ananias, thy covering of unbelief were taken away from thy heart, that thou mightst know my ...
Ante-Nicene Fathers, Volume 9, page 55, footnote 19 (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 VII. (HTML)
CCEL Footnote 590 (In-Text, Margin)
... were with him also? [41] And he said unto them, The sabbath was created because of man, and man was not [42] created because of the sabbath. Or have ye not read in the law, that the priests in [43] the temple profane the sabbath, and yet they are blameless? I say unto you now, [44] that here is what is greater than the temple. If ye had known this: I love mercy, [45] not sacrifice, ye would not have condemned those on whom is no blame. The [46] Lord of the sabbath is the Son of man.[Mark 3:21] And his relatives heard, and went out to take him, and said, He hath gone out of his mind.
Ante-Nicene Fathers, Volume 9, page 55, footnote 26 (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 VII. (HTML)
CCEL Footnote 597 (In-Text, Margin)
... there a man whose right hand was withered. And the scribes and the Pharisees were watching him, whether he would heal on the sabbath day, [49] that they might find the means of accusing him. But he knew their thoughts, and said unto the man whose hand was withered, Rise and come near into the midst of [50] the synagogue. And when he came and stood, Jesus said unto them, I ask you, which is lawful to be done on the sabbath day, good or evil? shall lives be saved or [51] [Arabic, p. 30] destroyed?[Mark 3:4] But they were silent. Regarding them with anger, being grieved because of the hardness of their hearts. And he said unto the man, Stretch out thy hand. And he stretched it out: and his hand became straight. [52] Then he said unto them, What man of ...
Ante-Nicene Fathers, Volume 9, page 55, footnote 27 (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 VII. (HTML)
CCEL Footnote 598 (In-Text, Margin)
... right hand was withered. And the scribes and the Pharisees were watching him, whether he would heal on the sabbath day, [49] that they might find the means of accusing him. But he knew their thoughts, and said unto the man whose hand was withered, Rise and come near into the midst of [50] the synagogue. And when he came and stood, Jesus said unto them, I ask you, which is lawful to be done on the sabbath day, good or evil? shall lives be saved or [51] [Arabic, p. 30] destroyed? But they were silent.[Mark 3:5] Regarding them with anger, being grieved because of the hardness of their hearts. And he said unto the man, Stretch out thy hand. And he stretched it out: and his hand became straight. [52] Then he said unto them, What man of you shall have one ...
Ante-Nicene Fathers, Volume 9, page 56, footnote 6 (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 VIII. (HTML)
CCEL Footnote 618 (In-Text, Margin)
[9] And in those days Jesus went out to the mountain that he might pray, and he [10] spent the night there in prayer to God. And when the morning was come, he called the disciples.[Mark 3:7] And he went towards the sea: and there followed him much people [11] from Galilee that he might pray, and from Judæa, and from Jerusalem, and from Idumæa, and from beyond Jordan, and from Tyre, and from Sidon, and from Decapolis; [12] and great multitudes came unto him, which had heard what he did. And he spake to his disciples to bring him the boat because of the multitudes, that they [13] might not ...
Ante-Nicene Fathers, Volume 9, page 56, footnote 8 (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 VIII. (HTML)
CCEL Footnote 620 (In-Text, Margin)
[9] And in those days Jesus went out to the mountain that he might pray, and he [10] spent the night there in prayer to God. And when the morning was come, he called the disciples. And he went towards the sea: and there followed him much people [11] from Galilee that he might pray,[Mark 3:8] and from Judæa, and from Jerusalem, and from Idumæa, and from beyond Jordan, and from Tyre, and from Sidon, and from Decapolis; [12] and great multitudes came unto him, which had heard what he did. And he spake to his disciples to bring him the boat because of the multitudes, that they [13] might not throng him. And he healed many, so that they were almost ...
Ante-Nicene Fathers, Volume 9, page 56, footnote 9 (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 VIII. (HTML)
CCEL Footnote 621 (In-Text, Margin)
[9] And in those days Jesus went out to the mountain that he might pray, and he [10] spent the night there in prayer to God. And when the morning was come, he called the disciples. And he went towards the sea: and there followed him much people [11] from Galilee that he might pray, and from Judæa, and from Jerusalem, and from Idumæa, and from beyond Jordan, and from Tyre, and from Sidon, and from Decapolis; [12] and great multitudes came unto him, which had heard what he did.[Mark 3:9] And he spake to his disciples to bring him the boat because of the multitudes, that they [13] might not throng him. And he healed many, so that they were almost falling on [Arabic, p. 31] him on account of their seeking to get near him. And those that had ...
Ante-Nicene Fathers, Volume 9, page 56, footnote 10 (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 VIII. (HTML)
CCEL Footnote 622 (In-Text, Margin)
... night there in prayer to God. And when the morning was come, he called the disciples. And he went towards the sea: and there followed him much people [11] from Galilee that he might pray, and from Judæa, and from Jerusalem, and from Idumæa, and from beyond Jordan, and from Tyre, and from Sidon, and from Decapolis; [12] and great multitudes came unto him, which had heard what he did. And he spake to his disciples to bring him the boat because of the multitudes, that they [13] might not throng him.[Mark 3:10] And he healed many, so that they were almost falling on [Arabic, p. 31] him on account of their seeking to get near him. And those that had [14] plagues and unclean spirits, as soon as they beheld him, would fall, and [15] cry out, and say, Thou art ...
Ante-Nicene Fathers, Volume 9, page 56, footnote 13 (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 VIII. (HTML)
CCEL Footnote 625 (In-Text, Margin)
... might pray, and from Judæa, and from Jerusalem, and from Idumæa, and from beyond Jordan, and from Tyre, and from Sidon, and from Decapolis; [12] and great multitudes came unto him, which had heard what he did. And he spake to his disciples to bring him the boat because of the multitudes, that they [13] might not throng him. And he healed many, so that they were almost falling on [Arabic, p. 31] him on account of their seeking to get near him. And those that had [14] plagues and unclean spirits,[Mark 3:11] as soon as they beheld him, would fall, and [15] cry out, and say, Thou art the Son of God. And he rebuked them much, that they [16] should not make him known. And those that were under the constraint of unclean [17] spirits were healed. And all of ...
Ante-Nicene Fathers, Volume 9, page 56, footnote 14 (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 VIII. (HTML)
CCEL Footnote 626 (In-Text, Margin)
... and from Tyre, and from Sidon, and from Decapolis; [12] and great multitudes came unto him, which had heard what he did. And he spake to his disciples to bring him the boat because of the multitudes, that they [13] might not throng him. And he healed many, so that they were almost falling on [Arabic, p. 31] him on account of their seeking to get near him. And those that had [14] plagues and unclean spirits, as soon as they beheld him, would fall, and [15] cry out, and say, Thou art the Son of God.[Mark 3:12] And he rebuked them much, that they [16] should not make him known. And those that were under the constraint of unclean [17] spirits were healed. And all of the crowd were seeking to come near him; because power went out from him, and he healed them ...
Ante-Nicene Fathers, Volume 9, page 56, footnote 26 (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 VIII. (HTML)
CCEL Footnote 638 (In-Text, Margin)
... chose from them twelve; and they are those whom he named [20] apostles: Simon, whom he named Cephas, and Andrew his brother, and James and [21] John, and Philip and Bartholomew, and Matthew and Thomas, and James the son [22] of Alphæus, and Simon which was called the Zealot, and Judas the son of James, [23] and Judas the Iscariot, being he that had betrayed him. And Jesus went down with them and stood in the plain, and the company of his disciples, and the great [24] multitude of people.[Mark 3:14] And these twelve he chose to be with him, and that he might [25] send them to preach, and to have power to heal the sick and to cast out devils.
Ante-Nicene Fathers, Volume 9, page 65, footnote 23 (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 XIV. (HTML)
CCEL Footnote 1030 (In-Text, Margin)
... generation, and [11] to whom are they like? They are like the children sitting in the market, which call to their companions, and say, We sang to you, and ye danced not; we wailed to you, [12] and ye wept not. John the Baptist came neither eating bread nor drinking wine; [13] and ye said, He hath demons: and the Son of man came eating and drinking; and ye said, Behold, a gluttonous man, and a drinker of wine, and an associate of publicans [14, 15] and sinners! And wisdom was justified of all her children.[Mark 3:20] And when he said that, they came to the house. And there gathered unto him again multitudes, [16] so that they found not bread to eat. And while he was casting out a devil which was dumb, when he cast out that devil, that dumb man spake. And ...
Ante-Nicene Fathers, Volume 9, page 65, footnote 39 (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 XIV. (HTML)
CCEL Footnote 1046 (In-Text, Margin)
... the house of a valiant man, and seize his garments, if he do not beforehand secure himself from [25] that valiant man? and then will he cut off his house. But when the valiant man is [26] armed, guarding his house, his possessions are in peace. But if one come who is more valiant than he, he overcometh him, and taketh his whole armour, on which [27] he relieth, and divideth his spoil. Whosoever is not with me is against me; and [28] whosoever gathereth not with me scattereth abroad.[Mark 3:28] For this reason I say unto you, [Arabic, p. 56] that all sins and blasphemies with which men blaspheme shall be forgiven [29] them: but whosoever shall blaspheme against the Holy Spirit, there is no [30] forgiveness for him for ever, but he is ...
Ante-Nicene Fathers, Volume 9, page 65, footnote 40 (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 XIV. (HTML)
CCEL Footnote 1047 (In-Text, Margin)
... and then will he cut off his house. But when the valiant man is [26] armed, guarding his house, his possessions are in peace. But if one come who is more valiant than he, he overcometh him, and taketh his whole armour, on which [27] he relieth, and divideth his spoil. Whosoever is not with me is against me; and [28] whosoever gathereth not with me scattereth abroad. For this reason I say unto you, [Arabic, p. 56] that all sins and blasphemies with which men blaspheme shall be forgiven [29] them:[Mark 3:29] but whosoever shall blaspheme against the Holy Spirit, there is no [30] forgiveness for him for ever, but he is deserving of eternal punishment: because they [31] said that he had an unclean spirit. And he said also, Every one that speaketh a word ...
Ante-Nicene Fathers, Volume 9, page 65, footnote 41 (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 XIV. (HTML)
CCEL Footnote 1048 (In-Text, Margin)
... is more valiant than he, he overcometh him, and taketh his whole armour, on which [27] he relieth, and divideth his spoil. Whosoever is not with me is against me; and [28] whosoever gathereth not with me scattereth abroad. For this reason I say unto you, [Arabic, p. 56] that all sins and blasphemies with which men blaspheme shall be forgiven [29] them: but whosoever shall blaspheme against the Holy Spirit, there is no [30] forgiveness for him for ever, but he is deserving of eternal punishment:[Mark 3:30] because they [31] said that he had an unclean spirit. And he said also, Every one that speaketh a word against the Son of man, it shall be forgiven him; but whosoever speaketh against the Holy Spirit, it shall not be forgiven him, neither in this ...
Ante-Nicene Fathers, Volume 9, page 68, footnote 26 (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 XVI. (HTML)
CCEL Footnote 1158 (In-Text, Margin)
[13] And while he was speaking unto the multitude, there came unto him his mother [14] and his brethren, and sought to speak with him; and they were not able, because of [15] the multitude; and they stood without and sent, calling him unto them.[Mark 3:31] A man said unto him, Behold, thy mother and thy brethren are standing without, and seek to [16] speak with thee. But he answered unto him that spake unto him, Who is my [17] mother? and who are my brethren? And he beckoned with his hand, stretching it out towards his disciples, and said, Behold, my mother! and behold, my brethren! [18] And every man that shall do the ...
Ante-Nicene Fathers, Volume 9, page 467, footnote 7 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XII. (HTML)
Standing by the Saviour. (HTML)
... the synagogue had no form nor beauty to them. To the Word, therefore, who has assumed most manifestly the power above all words, there belongs a royal dignity which is visible to some of those who stand by Jesus, when they have been able to follow Him as He goes before them and ascends to the lofty mountain of His own manifestation. And of this honour some of those who stand by Jesus are deemed worthy if they be either a Peter against whom the gates of Hades do not prevail, or the sons of thunder,[Mark 3:17] and are begotten of the mighty voice of God who thunders and cries aloud from heaven great things to those who have ears and are wise. Such at least do not taste death.
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 269, footnote 20 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the punishment and results of man’s first sin, and of the propagation of man without lust. (HTML)
Of the Perturbations of the Soul Which Appear as Right Affections in the Life of the Righteous. (HTML)
CCEL Footnote 708 (In-Text, Margin)
... guidance of right reason, who will dare to say that they are diseases or vicious passions? Wherefore even the Lord Himself, when He condescended to lead a human life in the form of a slave, had no sin whatever, and yet exercised these emotions where He judged they should be exercised. For as there was in Him a true human body and a true human soul, so was there also a true human emotion. When, therefore, we read in the Gospel that the hard-heartedness of the Jews moved Him to sorrowful indignation,[Mark 3:5] that He said, “I am glad for your sakes, to the intent ye may believe,” that when about to raise Lazarus He even shed tears, that He earnestly desired to eat the passover with His disciples, that as His passion drew near His soul was sorrowful, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 426, footnote 6 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the last judgment, and the declarations regarding it in the Old and New Testaments. (HTML)
What is Written in the Revelation of John Regarding the Two Resurrections, and the Thousand Years, and What May Reasonably Be Held on These Points. (HTML)
CCEL Footnote 1344 (In-Text, Margin)
The Lord Jesus Christ Himself says, “No man can enter into a strong man’s house, and spoil his goods, except he first bind the strong man”[Mark 3:27] —meaning by the strong man the devil, because he had power to take captive the human race; and meaning by his goods which he was to take, those who had been held by the devil in divers sins and iniquities, but were to become believers in Himself. It was then for the binding of this strong one that the apostle saw in the Apocalypse “an angel coming down from heaven, having the key of the abyss, and a chain in his hand. And he ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 177, footnote 7 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
He expounds this trinity that he has found in knowledge by commending Christian faith. (HTML)
Of the Same Subject. (HTML)
... himself to have conquered, that is, when Christ was slain. For then that blood, since it was His who had no sin at all, was poured out for the remission of our sins; that, because the devil deservedly held those whom, as guilty of sin, he bound by the condition of death, he might deservedly loose them through Him, whom, as guilty of no sin, the punishment of death undeservedly affected. The strong man was conquered by this righteousness, and bound with this chain, that his vessels might be spoiled,[Mark 3:27] which with himself and his angels had been vessels of wrath while with him, and might be turned into vessels of mercy. For the Apostle Paul tells us, that these words of our Lord Jesus Christ Himself were spoken from heaven to him when he was first ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 131, footnote 2 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Against the Epistle of Manichæus, Called Fundamental. (HTML)
Against the Title of the Epistle of Manichæus. (HTML)
CCEL Footnote 268 (In-Text, Margin)
... of the apostleship of Manichæus is found in the gospel, I will believe the Catholics rather than you. But if you read thence some passage clearly in favor of Manichæus, I will believe neither them nor you: not them, for they lied to me about you; nor you, for you quote to me that Scripture which I had believed on the authority of those liars. But far be it that I should not believe the gospel; for believing it, I find no way of believing you too. For the names of the apostles, as there recorded,[Mark 3:13-19] do not include the name of Manichæus. And who the successor of Christ’s betrayer was we read in the Acts of the Apostles; which book I must needs believe if I believe the gospel, since both writings alike Catholic authority commends to me. The same ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 327, footnote 3 (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 1014 (In-Text, Margin)
... 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; but in all we read of Jesus having a mother.[Mark 3:32] 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 many things also relating to the passion of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 528, 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)
Written in the form of a letter addressed to the Catholics, in which the first portion of the letter which Petilian had written to his adherents is examined and refuted. (HTML)
Chapter 26 (HTML)
... respect of this, the only thing that offends me is that he has censured a most pestilent and pernicious error—I mean the heresy of the Manichæans—in terms of wholly inadequate severity, if indeed they amount to censure at all, though the Catholic Church has broken down his defenses by the strongest evidence of truth. For the inheritance of Christ, established in all nations, is secure against heresies which have been shut out from the inheritance; but, as the Lord says, "How can Satan cast out Satan?"[Mark 3:23] so how can the error of the Donatists have power to overthrow the error of the Manichæans?
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 123, footnote 2 (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 Calling of the Apostles as They Were Fishing. (HTML)
CCEL Footnote 838 (In-Text, Margin)
... not only is the succession of the various callings left unrecorded; but even the fact of the calling is not mentioned in the case of all of them, the only vocations specified being those of Philip, and Peter and Andrew, and the sons of Zebedee, and Matthew the publican, who was also called Levi. The first and only person, however, who received a separate name from Him was Peter. For He did not give the sons of Zebedee their names individually, but He called them both together the sons of thunder.[Mark 3:17]
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 140, footnote 10 (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 Man with the Withered Hand, Who Was Restored on the Sabbath-Day; And of the Question as to How Matthew’s Narrative of This Incident Can Be Harmonized with Those of Mark and Luke, Either in the Matter of the Order of Events, or in the Report of the Words Spoken by the Lord and by the Jews. (HTML)
CCEL Footnote 1004 (In-Text, Margin)
82. Matthew continues his account thus: “And when He was departed thence, He went into their synagogue: and, behold, there was a man which had his hand withered;” and so on, down to the words, “And it was restored whole, like as the other.” The restoring of this man who had the withered hand is also not passed over in silence by Mark and Luke.[Mark 3:1-5] Now, the circumstance that this day is also designated a Sabbath might possibly lead us to suppose that both the plucking of the ears of corn and the healing of this man took place on the same day, were it not that Luke has made it plain that it was on a different Sabbath that the cure of the withered hand was wrought. ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 141, footnote 2 (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 Man with the Withered Hand, Who Was Restored on the Sabbath-Day; And of the Question as to How Matthew’s Narrative of This Incident Can Be Harmonized with Those of Mark and Luke, Either in the Matter of the Order of Events, or in the Report of the Words Spoken by the Lord and by the Jews. (HTML)
CCEL Footnote 1006 (In-Text, Margin)
... He set before them the parable of the sheep in these terms: “What man shall there be among you that shall have one sheep, and if it fall into a pit on the Sabbath-day, will he not lay hold on it and lift it out? How much, then, is a man better than a sheep? Wherefore it is lawful to do well on the Sabbath-days;” whereas Mark and Luke rather represent the people to have had this question put to them by the Lord, “Is it lawful to do good on the Sabbath-day, or to do evil? to save life, or to kill?”[Mark 3:4] We solve this difficulty, however, by the supposition that the people in the first instance asked the Lord, “Is it lawful to heal on the Sabbath-day?” that thereupon, knowing the thoughts of the men who were thus seeking an occasion for accusing ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 141, footnote 4 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book II (HTML)
Of Another Question Which Demands Our Consideration, Namely, Whether, in Passing from the Account of the Man Whose Withered Hand Was Restored, These Three Evangelists Proceed to Their Next Subjects in Such a Way as to Create No Contradictions in Regard to the Order of Their Narrations. (HTML)
CCEL Footnote 1008 (In-Text, Margin)
... saying;” and so forth, down to where it is said, “And in His name shall the Gentiles trust.” He is the only one that records these facts. The other two have advanced to other themes. Mark, it is true, seems to some extent to have kept by the historical order: for he tells us how Jesus, on discovering the malignant disposition which was entertained toward Him by the Jews, withdrew to the sea along with His disciples, and that then vast multitudes flocked to Him, and He healed great numbers of them.[Mark 3:7-12] But, at the same time, it is not quite clear at what precise point He begins to pass to a new subject, different from what would have followed in strict succession. He leaves it uncertain whether such a transition is made at the point where he tells ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 142, footnote 2 (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 Occasion on Which It Was Said to Him that He Cast Out Devils in the Power of Beelzebub, and of the Declarations Drawn Forth from Him by that Circumstance in Regard to the Blasphemy Against the Holy Spirit, and with Respect to the Two Trees; And of the Question Whether There is Not Some Discrepancy in These Sections Between Matthew and the Other Two Evangelists, and Particularly Between Matthew and Luke. (HTML)
CCEL Footnote 1014 (In-Text, Margin)
... thou shalt be condemned.” Mark does not bring in this allegation against Jesus, that He cast out devils in [the power of] Beelzebub, in immediate sequence on the story of the dumb man; but after certain other matters, recorded by himself alone, he introduces this incident also, either because he recalled it to mind in a different connection, and so appended it there, or because he had at first made certain omissions in his history, and after noticing these, took up this order of narration again.[Mark 3:22-30] On the other hand, Luke gives an account of these things almost in the same language as Matthew has employed. And the circumstance that Luke here designates the Spirit of God as the finger of God, does not betray any departure from a genuine ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 143, footnote 3 (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 Question as to Whether There is Any Discrepancy Between Matthew on the One Hand, and Mark and Luke on the Other, in Regard to the Order in Which the Notice is Given of the Occasion on Which His Mother and His Brethren Were Announced to Him. (HTML)
CCEL Footnote 1022 (In-Text, Margin)
... that occasion? For the expression is not, “When He talked to the people, Behold, His mother and His brethren;” but, “While He was yet speaking,” etc. And that phraseology compels us to suppose that it was at the very time when He was still engaged in speaking of those things which were mentioned immediately above. For Mark has also related what our Lord said after His declaration on the subject of the blasphemy against the Holy Spirit. He gives it thus: “And there came His mother and His brethren,”[Mark 3:31-35] omitting certain matters which meet us in the context connected with that discourse of the Lord, and which Matthew has introduced there with greater fulness than Mark, and Luke, again, with greater fulness than Matthew. On the other hand, Luke has ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 154, footnote 6 (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 Occasion on Which He Asked the Disciples Whom Men Said that He Was; And of the Question Whether, with Regard Either to the Subject-Matter or the Order, There are Any Discrepancies Between Matthew, Mark, and Luke. (HTML)
CCEL Footnote 1092 (In-Text, Margin)
... did obtain this name was that referred to by John, when he mentions that he was addressed in these terms: “Thou shalt be called Cephas, which is, by interpretation, Peter.” Hence, too, we are as little to think that Peter got this designation on the occasion to which Mark alludes, when he recounts the twelve apostles individually by name, and tells us how James and John were called the sons of thunder, merely on the ground that in that passage he has recorded the fact that He surnamed him Peter.[Mark 3:16-19] For that circumstance is noticed there simply because it was suggested to the writer’s recollection at that particular point, and not because it took place in actual fact at that specific time.
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 322, footnote 2 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Matt. xii. 32, ‘Whosoever shall speak a word against the Holy Spirit, it shall not be forgiven him, neither in this world, nor in that which is to come.’ Or, ‘on the blasphemy against the Holy Ghost.’ (HTML)
CCEL Footnote 2364 (In-Text, Margin)
... when they spake of the same thing, did not say “blasphemy” or “a word,” that we might understand it not of every blasphemy, but of some sort of blasphemy; not every word, but some certain word. What then did they say? In Mark it is thus written, “Verily I say unto you, all sins shall be forgiven unto the sons of men, and blasphemies, where-withsoever they shall blaspheme. But he that shall blaspheme against the Holy Ghost, hath never forgiveness, but shall be held guilty of an eternal offence.”[Mark 3:28-29] In Luke it is thus: “And whosoever shall speak a word against the Son of Man, it shall be forgiven him; but unto him that blasphemeth against the Holy Ghost, it shall not be forgiven.” Is there any departure from the truth of the same proposition ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 326, footnote 4 (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. xii. 32, ‘Whosoever shall speak a word against the Holy Spirit, it shall not be forgiven him, neither in this world, nor in that which is to come.’ Or, ‘on the blasphemy against the Holy Ghost.’ (HTML)
CCEL Footnote 2420 (In-Text, Margin)
... to the Father and the Holy Spirit. For if this were the reason, surely nothing would have been said of any other kind of blasphemy, that that only might appear capable of forgiveness, which is spoken against the Son of Man, regarded only as man. But forasmuch as it is first said, “All manner of sin and blasphemy shall be forgiven unto men;” which in another Evangelist is also thus expressed, “All sins shall be forgiven unto the sons of men, and blasphemies wherewithsoever they shall blaspheme;”[Mark 3:28] without doubt, that blasphemy also which is spoken against the Father is included in that general expression; and yet that alone is laid down as unpardonable, which is spoken against the Holy Ghost. What! did the Father also take the form of a ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 330, 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. xii. 32, ‘Whosoever shall speak a word against the Holy Spirit, it shall not be forgiven him, neither in this world, nor in that which is to come.’ Or, ‘on the blasphemy against the Holy Ghost.’ (HTML)
CCEL Footnote 2473 (In-Text, Margin)
... Himself may overcome and cast out him who is divided against himself; but that that man would abide in his perdition, who refuses through impenitence to pass over into His peace, who is not divided against Himself. For thus runs the narrative of Mark; “Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme; but he that shall blaspheme against the Holy Ghost hath never forgiveness, but shall be held guilty of an eternal offence.”[Mark 3:28-29] When he had delivered these words of the Lord, he then subjoined his own, saying, “Because they said He hath an unclean spirit;” that He might show that the cause of His saying this arose hence, because they had said that “He cast out devils by ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 330, footnote 8 (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. xii. 32, ‘Whosoever shall speak a word against the Holy Spirit, it shall not be forgiven him, neither in this world, nor in that which is to come.’ Or, ‘on the blasphemy against the Holy Ghost.’ (HTML)
CCEL Footnote 2474 (In-Text, Margin)
... through impenitence to pass over into His peace, who is not divided against Himself. For thus runs the narrative of Mark; “Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme; but he that shall blaspheme against the Holy Ghost hath never forgiveness, but shall be held guilty of an eternal offence.” When he had delivered these words of the Lord, he then subjoined his own, saying, “Because they said He hath an unclean spirit;”[Mark 3:30] that He might show that the cause of His saying this arose hence, because they had said that “He cast out devils by Beelzebub the prince of the devils.” Not that this was a blasphemy which shall not be forgiven, forasmuch as even this shall be ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 381, footnote 3 (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. xx. 30, about the two blind men sitting by the way side, and crying out, ‘Lord, have mercy on us, Thou Son of David.’ (HTML)
CCEL Footnote 2885 (In-Text, Margin)
... life abounds, the cup of tribulation, anguish, and sufferings. Drink then,” He says, “drink, that thou mayest live.” And that the sick man may not make answer, “I cannot, I cannot bear it, I will not drink;” the Physician, all whole though he be, drinketh first, that the sick man may not hesitate to drink. For what bitterness is there in this cup, which He hath not drunk? If it be contumely; He heard it first when He drove out the devils, “He hath a devil, and by Beelzebub He casteth out devils.”[Mark 3:22] Whereupon in order to comfort the sick, He saith, “If they have called the Master of the house Beelzebub, how much more shall they call them of His household?” If pains are this bitter cup, He was bound and scourged and crucified. If death be this ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 178, footnote 9 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm L (HTML)
CCEL Footnote 1686 (In-Text, Margin)
... terrible? For another Psalm saith, “He is terrible over all gods.” And as if thou shouldest enquire, what gods? He saith, “For all the gods of the nations are devils.” To the gods of the nations, to the devils, terrible: to the gods made by Himself, to sons, lovely. Furthermore, I find both of them confessing the Majesty of God, both the devils confessed Christ, and the faithful confessed Christ. “Thou art Christ, the Son of the living God,” said Peter. “We know who Thou art, Thou art the Son of God,”[Mark 3:11] said the devils. A like confession I hear, but like love I find not; nay even here love, there fear. To whom therefore He is lovely, the same are sons; to whom He is terrible, are not sons; to whom He is lovely, the same He hath made gods; those to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 97, footnote 9 (Image)
Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine
The Church History of Eusebius. (HTML)
Book I (HTML)
The High Priests of the Jews under whom Christ taught. (HTML)
CCEL Footnote 185 (In-Text, Margin)
5. Our Saviour and Lord, not long after the beginning of his ministry, called the twelve apostles,[Mark 3:14-19] and these alone of all his disciples he named apostles, as an especial honor. And again he appointed seventy others whom he sent out two by two before his face into every place and city whither he himself was about to come.
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 98, footnote 7 (Image)
Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine
The Church History of Eusebius. (HTML)
Book I (HTML)
The Disciples of our Saviour. (HTML)
CCEL Footnote 199 (In-Text, Margin)
1. names of the apostles of our Saviour are known to every one from the Gospels.[Mark 3:14-19] But there exists no catalogue of the seventy disciples. Barnabas, indeed, is said to have been one of them, of whom the Acts of the apostles makes mention in various places, and especially Paul in his Epistle to the Galatians.
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 205, footnote 27 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 2937 (In-Text, Margin)
... of the apostle, “we are made a spectacle unto the world and to angels and to men,” and “we are fools for Christ’s sake” but “the foolishness of God is wiser than men.” It is for this reason she said that even the Saviour says to the Father, “Thou knowest my foolishness,” and again “I am as a wonder unto many, but thou art my strong refuge.” “I was as a beast before thee; nevertheless I am continually with thee.” In the gospel we read that even His kinsfolk desired to bind Him as one of weak mind.[Mark 3:21] His opponents also reviled him saying “thou art a Samaritan and hast a devil,” and another time “he casteth out devils through Beelzebub the chief of the devils.” But let us, she continued, listen to the exhortation of the apostle, “Our rejoicing is ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 288, footnote 18 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Evangelus. (HTML)
CCEL Footnote 3939 (In-Text, Margin)
... partaker of the glory that shall be revealed: feed the flock of Christ …taking the oversight thereof not by constraint but willingly, according unto God.” In the Greek the meaning is still plainer, for the word used is επισκοποῦντες, that is to say, overseeing, and this is the origin of the name overseer or bishop. But perhaps the testimony of these great men seems to you insufficient. If so, then listen to the blast of the gospel trumpet, that son of thunder,[Mark 3:17] the disciple whom Jesus loved and who reclining on the Saviour’s breast drank in the waters of sound doctrine. One of his letters begins thus: “The presbyter unto the elect lady and her children whom I love in the truth;” and another thus: “The ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 327, footnote 4 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
The Dialogue Against the Luciferians. (HTML)
CCEL Footnote 4100 (In-Text, Margin)
... which have made you turn from the unsavoury teaching of the Sardinians to that which the whole world approves as true; and no longer say as some do, “Help, Lord; for the godly man teaseth.” By their impious words they make of none effect the cross of Christ, subject the Son of God to the devil, and would have us now understand the Lord’s lamentation over sinners to apply to all men, “What profit is there in my blood, when I go down to the pit?” But God forbid that our Lord should have died in vain.[Mark 3:27] The strong man is bound, and his goods are spoiled. What the Father says is fulfilled, “Ask of me, and I will give thee the nations for thine inheritance, and the uttermost parts of the earth for thy possession.” “Then the channels of water ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 40, footnote 13 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
Concerning the Unity of God. On the Article, I Believe in One God. Also Concerning Heresies. (HTML)
CCEL Footnote 921 (In-Text, Margin)
25. He dared too to say that he was the Paraclete, though it is written, But whosoever shall blaspheme against the Holy Ghost, hath no forgiveness[Mark 3:29]. He committed blasphemy therefore by saying that he was the Holy Ghost: let him that communicates with those heretics see with whom he is enrolling himself. The slave shook the world, since by three things the earth is shaken, and the fourth it cannot bear,—if a slave became a king. Having come into public he now began to promise things above man’s power. The son of the King of the Persians was sick, and a ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 47, footnote 3 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
The Father. (HTML)
CCEL Footnote 1015 (In-Text, Margin)
For we shall not tolerate those who give a wrong meaning to that saying, Hereby know we the children of God, and the children of the devil, as if there were by nature some men to be saved, and some to be lost. Whereas we come into such holy sonship not of necessity but by choice: nor was the traitor Judas by nature a son of the devil and of perdition; for certainly he would never have cast out devils at all in the name of Christ: for Satan casteth not out Satan[Mark 3:23]. Nor on the other hand would Paul have turned from persecuting to preaching. But the adoption is in our own power, as John saith, But as many as received Him, to them gave He power to become the children of God, even to them that believe in His name. ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 262, footnote 7 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On the Death of His Father. (HTML)
CCEL Footnote 3242 (In-Text, Margin)
... generally recognized, was his simplicity, and freedom from guile and resentment. For among men of ancient and modern days, each is supposed to have had some special success, as each chanced to have received from God some particular virtue: Job unconquered patience in misfortune, Moses and David meekness, Samuel prophecy, seeing into the future, Phineas zeal, for which he has a name, Peter and Paul eagerness in preaching, the sons of Zebedee magniloquence, whence also they were entitled Sons of thunder.[Mark 3:17] But why should I enumerate them all, speaking as I do among those who know this? Now the specially distinguishing mark of Stephen and of my father was the absence of malice. For not even when in peril did Stephen hate his assailants, but was stoned ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 21, footnote 8 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
Reply to the suggested objection that we are baptized “into water.” Also concerning baptism. (HTML)
CCEL Footnote 1004 (In-Text, Margin)
... dispensation of our God and Saviour concerning man is a recall from the fall and a return from the alienation caused by disobedience to close communion with God. This is the reason for the sojourn of Christ in the flesh, the pattern life described in the Gospels, the sufferings, the cross, the tomb, the resurrection; so that the man who is being saved through imitation of Christ receives that old adoption. For perfection of life the imitation of Christ is necessary, not only in the example of gentleness,[Mark 3:5] lowliness, and long suffering set us in His life, but also of His actual death. So Paul, the imitator of Christ, says, “being made conformable unto his death; if by any means I might attain unto the resurrection of the dead.” How then are we made in ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 265, footnote 4 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book IV. (HTML)
Chapter II. None can ascend to heaven without faith; in any case, he who hath so ascended thither will be cast out wherefore, faith must be zealously preserved. We ourselves each have a heaven within, the gates whereof must be opened and be raised by confession of the Godhead of Christ, which gates are not raised by Arians, nor by those who seek the Son amongst earthly things, and who must therefore, like the Magdalene, be sent back to the apostles, against whom the gates of hell shall not prevail. Scriptures are cited to show that the servant of the Lord must not diminish aught of his Master's honour. (HTML)
26. Go thy way, therefore, to my brethren—that is, to those everlasting doors, which, as soon as they see Jesus, are lifted up. Peter is an “everlasting door,” against whom the gates of hell shall not prevail. John and James, the sons of thunder, to wit,[Mark 3:17] are “everlasting doom.” Everlasting are the doors of the Church, where the prophet, desirous to proclaim the praises of Christ, says: “That I may tell all thy praises in the gates of the daughter of Sion.”
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 437, footnote 7 (Image)
Ambrose: Select Works and Letters
Selections from the Letters of St. Ambrose. (HTML)
Letter XXII: To Marcellina on Finding the Bodies of SS. Gervasius and Protasius. (HTML)
CCEL Footnote 3529 (In-Text, Margin)
5. Paul was a heaven, when he said: “Our conversation is in heaven.” James and John were heavens, and then were called “sons of thunder”;[Mark 3:17] and John, being as it were a heaven, saw the Word with God. The Lord Jesus Himself was a heaven of perpetual light, when He was declaring the glory of God, that glory which no man had seen before. And therefore He said: “No man hath seen God at any time, except the only-begotten Son, Who is in the bosom of the Father, He hath declared Him.” If you seek for the handiwork of God, listen to Job when he says: “The Spirit of God ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 139, footnote 4 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Feast of the Nativity, VII. (HTML)
CCEL Footnote 808 (In-Text, Margin)
... He was born of the Virgin-mother, let all the clouds of earthly reasonings be driven far away and the smoke of worldly wisdom be purged from the eyes of illuminated faith: for the authority on which we trust is divine, the teaching which we follow is divine. Inasmuch as whether it be the testimony of the Law, or the oracles of the prophets, or the trumpet of the gospel to which we apply our inward ear, that is true which the blessed John full of the Holy Spirit uttered with his voice of thunder[Mark 3:17]: “in the beginning was the Word: and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made through Him, and without Him was ...