Early Church Fathers Scripture Index : Texts

Mark 9:4

There are 4 footnotes for this reference.

Ante-Nicene Fathers, Volume 3, page 609, footnote 10 (Image)

Tertullian (I, II, III)

Anti-Marcion. (HTML)

Against Praxeas. (HTML)

The Natural Invisibility of the Father, and the Visibility of the Son Witnessed in Many Passages of the Old Testament. Arguments of Their Distinctness, Thus Supplied. (HTML)

CCEL Footnote 7928 (In-Text, Margin)

... speak mouth to mouth, even apparently, that is to say, in truth, and not enigmatically, ” that is to say, in image; as the apostle also expresses it, “Now we see through a glass, darkly (or enigmatically), but then face to face.” Since, therefore, He reserves to some future time His presence and speech face to face with Moses—a promise which was afterwards fulfilled in the retirement of the mount (of transfiguration), when as we read in the Gospel, “Moses appeared talking with Jesus”[Mark 9:4] —it is evident that in early times it was always in a glass, (as it were,) and an enigma, in vision and dream, that God, I mean the Son of God, appeared—to the prophets and the patriarchs, as also to Moses indeed himself. And even if the Lord did ...

Ante-Nicene Fathers, Volume 4, page 65, footnote 10 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Tertullian: Part Fourth. (HTML)

On Monogamy. (HTML)

From the Law Tertullian Comes to the Gospel.  He Begins with Examples Before Proceeding to Dogmas. (HTML)

CCEL Footnote 648 (In-Text, Margin)

... “children’s;” while He associates with these (children) others who, after marriage, remained (or became) virgins;” while He calls (them) to (copy) the simplicity of the dove, a bird not merely innocuous, but modest too, and whereof one male knows one female; while He denies the Samaritan woman’s (partner to be) a husband, that He may show that manifold husbandry is adultery; while, in the revelation of His own glory, He prefers, from among so many saints and prophets, to have with him Moses and Elias[Mark 9:2-9] —the one a monogamist, the other a voluntary celibate (for Elias was nothing else than John, who came “in the power and spirit of Elias”); while that “man gluttonous and toping,” the “frequenter of luncheons and suppers, in the company of publicans ...

Ante-Nicene Fathers, Volume 4, page 105, footnote 16 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Tertullian: Part Fourth. (HTML)

On Fasting. (HTML)

The Physical Tendencies of Fasting and Feeding Considered.  The Cases of Moses and Elijah. (HTML)

CCEL Footnote 1042 (In-Text, Margin)

... heard with his ears God’s voice, and understood with his heart God’s law: while He taught him even then (by experience) that man liveth not upon bread alone, but upon every word of God; in that the People, though fatter than he, could not constantly contemplate even Moses himself, fed as he had been upon God, nor his leanness, sated as it had been with His glory! Deservedly, therefore, even while in the flesh, did the Lord show Himself to him, the colleague of His own fasts, no less than to Elijah.[Mark 9:1-13] For Elijah withal had, by this fact primarily, that he had imprecated a famine, already sufficiently devoted himself to fasts: “The Lord liveth,” he said, “before whom I am standing in His sight, if there shall be dew in these years, and ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 299, footnote 29 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXIX (HTML)

CCEL Footnote 2902 (In-Text, Margin)

... wherein we are walking (if indeed we do walk in it), how narrow it is, and how through straits and tribulations it leadeth unto rest everlasting, and how that very thing which in human affairs is called felicity, is more to be feared than misery; since indeed misery ofttimes doth bring out of tribulation a good fruit, but felicity doth corrupt the soul with a perverse security, and giveth place for the Devil the Tempter—when, I say, we shall have judged prudently and rightly, as the salted victim[Mark 9:4] did, that “human life upon earth is trial,” and that no one is at all secure, nor ought to be secure, until he be come to that country, whence no one that is a friend goeth forth, into which no one that is an enemy is admitted, even now in the very ...