Early Church Fathers Scripture Index : Texts
Mark 10
There are 119 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 42, footnote 3 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Polycarp (HTML)
The Martyrdom of Polycarp (HTML)
Chapter XIV.—The prayer of Polycarp. (HTML)
CCEL Footnote 456 (In-Text, Margin)
... great flock for sacrifice, and prepared to be an acceptable burnt-offering unto God, looked up to heaven, and said, “O Lord God Almighty, the Father of thy beloved and blessed Son Jesus Christ, by whom we have received the knowledge of Thee, the God of angels and powers, and of every creature, and of the whole race of the righteous who live before thee, I give Thee thanks that Thou hast counted me worthy of this day and this hour, that I should have a part in the number of Thy martyrs, in the cup[Mark 10:38] of thy Christ, to the resurrection of eternal life, both of soul and body, through the incorruption [imparted] by the Holy Ghost. Among whom may I be accepted this day before Thee as a fat and acceptable sacrifice, according as Thou, the ...
Ante-Nicene Fathers, Volume 1, page 345, footnote 2 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book I (HTML)
Chapter XX.—The apocryphal and spurious Scriptures of the Marcosians, with passages of the Gospels which they pervert. (HTML)
CCEL Footnote 2913 (In-Text, Margin)
2. Some passages, also, which occur in the Gospels, receive from them a colouring of the same kind, such as the answer which He gave His mother when He was twelve years of age: “Wist ye not that I must be about My Father’s business?” Thus, they say, He announced to them the Father of whom they were ignorant. On this account, also, He sent forth the disciples to the twelve tribes, that they might proclaim to them the unknown God. And to the person who said to Him, “Good Master,”[Mark 10:17] He confessed that God who is truly good, saying, “Why callest thou Me good: there is One who is good, the Father in the heavens;” and they assert that in this passage the Æons receive the name of heavens. Moreover, by His not replying to those who said to ...
Ante-Nicene Fathers, Volume 1, page 345, footnote 13 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book I (HTML)
Chapter XXI.—The views of redemption entertained by these heretics. (HTML)
CCEL Footnote 2924 (In-Text, Margin)
... proclaimed with a view to repentance, but the redemption by Jesus was brought in for the sake of perfection. And to this He refers when He says, “And I have another baptism to be baptized with, and I hasten eagerly towards it.” Moreover, they affirm that the Lord added this redemption to the sons of Zebedee, when their mother asked that they might sit, the one on His right hand, and the other on His left, in His kingdom, saying, “Can ye be baptized with the baptism which I shall be baptized with?”[Mark 10:38] Paul, too, they declare, has often set forth, in express terms, the redemption which is in Christ Jesus; and this was the same which is handed down by them in so varied and discordant forms.
Ante-Nicene Fathers, Volume 2, page 50, footnote 8 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
The Pastor of Hermas (HTML)
Book Third.—Similitudes (HTML)
Similitude Ninth. The Great Mysteries in the Building of the Militant and Triumphant Church. (HTML)
CCEL Footnote 381 (In-Text, Margin)
... much business. Those, [accordingly, who are entangled in many various kinds of business, do not] cleave to the servants of God, but wander away, being choked by their business transactions; and the rich cleave with difficulty to the servants of God, fearing lest these should ask something of them. Such persons, accordingly, shall have difficulty in entering the kingdom of God. For as it is disagreeable to walk among thistles with naked feet, so also it is hard for such to enter the kingdom of God.[Mark 10:23] But to all these repentance, and that speedy, is open, in order that what they did not do in former times they may make up for in these days, and do some good, and they shall live unto God. But if they abide in their deeds, they shall be delivered ...
Ante-Nicene Fathers, Volume 2, page 231, footnote 5 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book I (HTML)
Chapter IX.—That It is the Prerogative of the Same Power to Be Beneficent and to Punish Justly. Also the Manner of the Instruction of the Logos. (HTML)
... flesh by enveloping it in the robe of immortality, and He hath anointed my body. “They shall call Me,” He says, “and I will say, Here am I.” Thou didst hear sooner than I expected, Master. “And if they pass over, they shall not slip,” saith the Lord. For we who are passing over to immortality shall not fall into corruption, for He shall sustain us. For so He has said, and so He has willed. Such is our Instructor, righteously good. “I came not,” He says, “to be ministered unto, but to minister.”[Mark 10:45] Wherefore He is introduced in the Gospel “wearied,” because toiling for us, and promising “to give His life a ransom for many.” For him alone who does so He owns to be the good shepherd. Generous, therefore, is He who gives for us the greatest of ...
Ante-Nicene Fathers, Volume 2, page 389, footnote 7 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book III (HTML)
CCEL Footnote 2492 (In-Text, Margin)
... implendam autem, non ut cui aliquid deesset, sed quod legis prophetiæ per ejus adventum completæ fuerint. Nam recta vitæ institutio, iis etiam, qui juste vixerunt ante legem, per Logon præ dicabatur. Vulgus ergo hominum, quod non novit continentiam, corpore vitam degit, sed non spiritu: sine spiritu autem corpus nihil aliud est quam terra et cinis. lam adulterium judicat Dominus ex cogitatione. Quid enim? annon licet etiam continenter uti matrimonio, et non conari dissolvere, quod “conjunxit Deus?”[Mark 10:9] Talia enim docent conjugii divisores, propter quod nomen probris ac maledictis appetitur inter gentes. Sceleratum autem dicentes isti esse coitum, qui ipsi quoque suam essentiam ex coitu accepere, quomodo non fuerint scelerati? Eorum autem, qui sunt ...
Ante-Nicene Fathers, Volume 2, page 389, footnote 9 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book III (HTML)
CCEL Footnote 2494 (In-Text, Margin)
... solum spiritus, sed et mores, et vita, et corpus. Nam quaham 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.[Mark 10:2] Sed post resurrectionem, inquit, nec uxorem ducunt, nec hubnut.’” 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 ...
Ante-Nicene Fathers, Volume 2, page 390, footnote 3 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book III (HTML)
CCEL Footnote 2499 (In-Text, Margin)
... possedit; se magis quam alii Evangelium intellexisse gloriantes. Eis autem dicit Scriptura: “Deus superbis resistit, humilibus autem dat gratiam.” Deinde nesciunt causam cur Dominas uxorem non duxerit. Primum quidem, propriam sponsam habuit Ecclesiam: deinde vero, nec homo erat communis, ut opus haberet etiam adjutore aliquo secundum carnem; neque erat ei necesse procreare filios, qui manet in æternum, et natus est solus Dei Filius. Hic ipse autem Dominus dicit: “Quod Deus conjunxit, homo ne separet.”[Mark 10:9] Et rursus: “Sicut autem erat in diebus Nœ, erant nubentes, et nuptui dantes, ædificantes, et plantantes; et sicut erat in diebus Lot, ita erit adventus Filii hominis.” Et quod hoc non dicit ad genies, ostendit, cum subjungit: “Num cum venerit Filius ...
Ante-Nicene Fathers, Volume 2, page 391, footnote 11 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book III (HTML)
CCEL Footnote 2524 (In-Text, Margin)
... “Qui pecuniam suam non dedit ad usuram, fit acceptus.” Et: “Pretium redemptionis anima, propriæ judicantur divitiæ.” Annon aperte indicat, quod sicut mundus componitur ex contrariis, nempe ex calido et frigido, humido et sicco, ita etiam ex iis qui dant, et ex iis qui accipiunt? Et rursus cum dixit: “Si vis perfectus esse, vende quæ habes, et da pauperibus,” refellit eum qui gloriabatur quod “omnia a juventute præcepta servaverat;” non enim impleverat illud: “Diliges proximum tuum sicut teipsum:”[Mark 10:17] tunc autem cum a Domino perficeretur, docebatur communicare et impertiri per charitatem. Honeste ergo non prohibuit esse divitem, sed esse divitem injuste et inexplebiliter. “Possessio (enim,) quæ cure iniquitate acceleratur, minor redditur.” “Sunt ...
Ante-Nicene Fathers, Volume 2, page 451, footnote 2 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book V (HTML)
Chapter V.—On the Symbols of Pythagoras. (HTML)
Again, “Don’t sail on land” is a Pythagorean saw, and shows that taxes and similar contracts, being troublesome and fluctuating, ought to be declined. Wherefore also the Word says that the tax-gatherers shall be saved with difficulty.[Mark 10:23]
Ante-Nicene Fathers, Volume 2, page 511, footnote 2 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VI (HTML)
Chapter XV.—Different Degrees of Knowledge. (HTML)
Many also of those who called to the Lord said, “Son of David, have mercy on me.”[Mark 10:48] A few, too, knew Him as the Son of God; as Peter, whom also He pronounced blessed, “for flesh and blood revealed not the truth to him, but His Father in heaven,” —showing that the Gnostic recognises the Son of the Omnipotent, not by His flesh conceived in the womb, but by the Father’s own power. That it is therefore not only to those who read simply that the acquisition of the truth is so difficult, but that not even to those whose prerogative the ...
Ante-Nicene Fathers, Volume 2, page 592, footnote 1 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
Who is the Rich Man that shall be saved? (HTML)
CCEL Footnote 3842 (In-Text, Margin)
... possible with God. For with God all things are possible. Peter began to say to Him, Lo, we have left all and followed Thee. And Jesus answered and said, Verily I say unto you, Whosoever shall leave what is his own, parents, and brethren, and possessions, for My sake and the Gospel’s, shall receive an hundred-fold now in this world, lands, and possessions, and house, and brethren, with persecutions; and in the world to come is life everlasting. But many that are first shall be last, and the last first.”[Mark 10:17-31]
Ante-Nicene Fathers, Volume 2, page 597, footnote 4 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
Who is the Rich Man that shall be saved? (HTML)
CCEL Footnote 3864 (In-Text, Margin)
XXII. “And Jesus answering said, Verily I say unto you, Whosoever shall leave what is his own, parents, and children, and wealth, for My sake and the Gospel’s, shall receive an hundredfold.”[Mark 10:29-30] But let neither this trouble you, nor the still harder saying delivered in another place in the words, “Whoso hateth not father, and mother, and children, and his own life besides, cannot be My disciple.” For the God of peace, who also exhorts to love enemies, does not introduce hatred and dissolution from those that are dearest. But if we are to love our enemies, it is in accordance with right reason ...
Ante-Nicene Fathers, Volume 2, page 598, footnote 4 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
Who is the Rich Man that shall be saved? (HTML)
CCEL Footnote 3870 (In-Text, Margin)
XXVI. “The first shall be last, and the last first.”[Mark 10:31] This is fruitful in meaning and exposition, but does not demand investigation at present; for it refers not only to the wealthy alone, but plainly to all men, who have once surrendered themselves to faith. So let this stand aside for the present. But I think that our proposition has been demonstrated in no way inferior to what we promised, that the Saviour by no means has excluded the rich on account of wealth itself, and the possession of property, nor fenced off ...
Ante-Nicene Fathers, Volume 2, page 599, footnote 1 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
Who is the Rich Man that shall be saved? (HTML)
CCEL Footnote 3872 (In-Text, Margin)
But if one is able in the midst of wealth to turn from its power, and to entertain moderate sentiments, and to exercise self-command, and to seek God alone, and to breathe God and walk with God, such a poor man submits to the commandments, being free, unsubdued, free of disease, unwounded by wealth. But if not, “sooner shall a camel enter through a needle’s eye, than such a rich man reach the kingdom of God.”[Mark 10:25]
Ante-Nicene Fathers, Volume 3, page 68, footnote 14 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
On Idolatry. (HTML)
Further Answers to the Plea, How Am I to Live? (HTML)
CCEL Footnote 248 (In-Text, Margin)
... “But provision must be made for children and posterity.” “None, putting his hand on the plough, and looking back, is fit” for work. “But I was under contract.” “None can serve two lords.” If you wish to be the Lord’s disciple, it is necessary you “take your cross, and follow the Lord:” your cross; that is, your own straits and tortures, or your body only, which is after the manner of a cross. Parents, wives, children, will have to be left behind, for God’s sake.[Mark 10:29-30] Do you hesitate about arts, and trades, and about professions likewise, for the sake of children and parents? Even there was it demonstrated to us, that both “dear pledges,” and handicrafts, and trades, are to be quite left behind for the Lord’s ...
Ante-Nicene Fathers, Volume 3, page 675, footnote 14 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Baptism. (HTML)
Of the Necessity of Baptism to Salvation. (HTML)
CCEL Footnote 8671 (In-Text, Margin)
... the end—so that even that saying of the Lord touching the “one bath” does, under the person of Peter, merely regard us —still, to determine concerning the salvation of the apostles is audacious enough, because on them the prerogative even of first choice, and thereafter of undivided intimacy, might be able to confer the compendious grace of baptism, seeing they (I think) followed Him who was wont to promise salvation to every believer. “Thy faith,” He would say, “hath saved thee;”[Mark 10:52] and, “Thy sins shall be remitted thee,” on thy believing, of course, albeit thou be not yet baptized. If that was wanting to the apostles, I know not in the faith of what things it was, that, roused by one word of the Lord, one left ...
Ante-Nicene Fathers, Volume 3, page 678, footnote 6 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Baptism. (HTML)
Of the Persons to Whom, and the Time When, Baptism is to Be Administered. (HTML)
CCEL Footnote 8731 (In-Text, Margin)
... disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary—if (baptism itself) is not so necessary —that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, “Forbid them not to come unto me.”[Mark 10:14] Let them “come,” then, while they are growing up; let them “come” while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to ...
Ante-Nicene Fathers, Volume 4, page 48, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
To His Wife. (HTML)
Book II (HTML)
Arguments Drawn Even from Heathenish Laws to Discountenance Marriage with Unbelievers. The Happiness of Union Between Partners in the Faith Enlarged on in Conclusion. (HTML)
What am I to fasten on as the cause of this madness, except the weakness of faith, ever prone to the concupiscences of worldly joys?—which, indeed, is chiefly found among the wealthier; for the more any is rich, and inflated with the name of “matron,” the more capacious house does she require for her burdens, as it were a field wherein ambition may run its course. To such the churches look paltry. A rich man is a difficult thing (to find) in the house of God;[Mark 10:23-24] and if such an one is (found there), difficult (is it to find such) unmarried. What, then, are they to do? Whence but from the devil are they to seek a husband apt for maintaining their sedan, and their mules, and their hair-curlers of outlandish stature? A ...
Ante-Nicene Fathers, Volume 4, page 48, footnote 10 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
To His Wife. (HTML)
Book II (HTML)
Arguments Drawn Even from Heathenish Laws to Discountenance Marriage with Unbelievers. The Happiness of Union Between Partners in the Faith Enlarged on in Conclusion. (HTML)
... Church cements, and the oblation confirms, and the benediction signs and seals; (which) angels carry back the news of (to heaven), (which) the Father holds for ratified? For even on earth children do not rightly and lawfully wed without their fathers’ consent. What kind of yoke is that of two believers, (partakers) of one hope, one desire, one discipline, one and the same service? Both (are) brethren, both fellow servants, no difference of spirit or of flesh; nay, (they are) truly “two in one flesh.”[Mark 10:8] Where the flesh is one, one is the spirit too. Together they pray, together prostrate themselves, together perform their fasts; mutually teaching, mutually exhorting, mutually sustaining. Equally (are they) both (found) in the Church of God; equally ...
Ante-Nicene Fathers, Volume 4, page 65, footnote 7 (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 645 (In-Text, Margin)
... reproves the scribes and Pharisees, sitting in the official chair of Moses, but not doing what they taught, what kind of (supposition) is it that He Himself withal should set upon His own official chair men who were mindful rather to enjoin—(but) not likewise to practise—sanctity of the flesh, which (sanctity) He had in all ways recommended to their teaching and practising?—first by His own example, then by all other arguments; while He tells (them) that “the kingdom of heavens” is “children’s;”[Mark 10:13-15] 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; ...
Ante-Nicene Fathers, Volume 4, page 66, footnote 6 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Monogamy. (HTML)
From Examples Tertullian Passes to Direct Dogmatic Teachings. He Begins with the Lord's Teaching. (HTML)
CCEL Footnote 657 (In-Text, Margin)
... conjunction, (namely), of “two into one flesh:” for fear that necessity or opportunity for a third union of flesh may make an irruption (into His dominion); permitting divorce to no cause but one—if, (that is), the (evil) against which precaution is taken chance to have occurred beforehand. So true, moreover, is it that divorce “was not from the beginning,” that among the Romans it is not till after the six hundredth year from the building of the city that this kind of “hard-heartedness”[Mark 10:5] is set down as having been committed. But they indulge in promiscuous adulteries, even without divorcing (their partners): to us, even if we do divorce them, even marriage will not be lawful.
Ante-Nicene Fathers, Volume 4, page 71, footnote 3 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Monogamy. (HTML)
Even If the Permission Had Been Given by St. Paul in the Sense Which the Psychics Allege, It Was Merely Like the Mosaic Permission of Divorce--A Condescension to Human Hard-Heartedness. (HTML)
CCEL Footnote 680 (In-Text, Margin)
... long shall we allege “the flesh,” because the Lord said, “the flesh is weak?” But He has withal premised that “the Spirit is prompt,” in order that the Spirit may vanquish the flesh—that the weak may yield to the stronger. For again He says, “Let him who is able to receive, receive (it);” that is, let him who is not able go his way. That rich man did go his way who had not “received” the precept of dividing his substance to the needy, and was abandoned by the Lord to his own opinion.[Mark 10:17-27] Nor will “harshness” be on this account imputed to Christ, the ground of the vicious action of each individual free-will. “Behold,” saith He, “I have set before thee good and evil.” Choose that which is good: if you cannot, because you will not—for ...
Ante-Nicene Fathers, Volume 4, page 75, footnote 7 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Modesty. (HTML)
God Just as Well as Merciful; Accordingly, Mercy Must Not Be Indiscriminate. (HTML)
CCEL Footnote 715 (In-Text, Margin)
“But,” say they, “God is ‘good,’ and ‘most good,’[Mark 10:18] and ‘pitiful-hearted,’ and ‘a pitier,’ and ‘abundant in pitiful-heartedness,’ which He holds ‘dearer than all sacrifice,’ ‘not thinking the sinner’s death of so much worth as his repentance’, ‘a Saviour of all men, most of all of believers.’ And so it will be becoming for ‘the sons of God’ too to be ‘pitiful-hearted’ and ‘peacemakers;’ ‘giving in their turn just as Christ withal hath given to us;’ ‘not judging, that we be not judged.’ For ‘to his own lord a man standeth ...
Ante-Nicene Fathers, Volume 4, page 151, footnote 11 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
Appendix (HTML)
Five Books in Reply to Marcion. (HTML)
Of the Harmony of the Fathers of the Old and New Testaments. (HTML)
10 Like him, have all things left,[Mark 10:28] life’s pilgrimage
Ante-Nicene Fathers, Volume 4, page 621, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VII (HTML)
Chapter XXIII (HTML)
... the man whose mind is distracted by his wealth, and, as it were, entangled with thorns, so that he brings forth no spiritual fruit; or whether it is the man who is rich in the sense of abounding in false notions, of whom it is written in the Proverbs, “Better is the poor man who is just, than the rich man who is false.” Perhaps it is the following passages which have led Celsus to suppose that Jesus forbids ambition to His disciples: “Whoever of you will be the chiefest, shall be servant of all;”[Mark 10:44] “The princes of the Gentiles exercise dominion over them,” and “they that exercise authority upon them are called benefactors.” But there is nothing here inconsistent with the promise, “Thou shalt rule over many nations, and they shall not rule over ...
Ante-Nicene Fathers, Volume 5, page 50, footnote 14 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book V. (HTML)
Naasseni Ascribe Their System, Through Mariamne, to James the Lord's Brother; Really Traceable to the Ancient Mysteries; Their Psychology as Given in the “Gospel According to Thomas;” Assyrian Theory of the Soul; The Systems of the Naasseni and the Assyrians Compared; Support Drawn by the Naasseni from the Phrygian and Egyptian Mysteries; The Mysteries of Isis; These Mysteries Allegorized by the Naasseni. (HTML)
... motion.They affirm, then, concerning the substance of the seed which is a cause of all existent things, that it is none of these, but that it produces and forms all things that are made, expressing themselves thus: “I become what I wish, and I am what I am: on account of this I say, that what puts all things in motion is itself unmoved. For what exists remains forming all things, and nought of existing things is made.” He says that this (one) alone is good, and that what is spoken by the Saviour[Mark 10:18] is declared concerning this (one): “Why do you say that am good? One is good, my Father which is in the heavens, who causeth His sun to rise upon the just and unjust, and sendeth rain upon saints and sinners.” But who the saintly ones are on whom He ...
Ante-Nicene Fathers, Volume 5, page 53, footnote 4 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book V. (HTML)
Further Exposition of the Heresy of the Naasseni; Profess to Follow Homer; Acknowledge a Triad of Principles; Their Technical Names of the Triad; Support These on the Authority of Greek Poets; Allegorize Our Saviour's Miracles; The Mystery of the Samothracians; Why the Lord Chose Twelve Disciples; The Name Corybas, Used by Thracians and Phrygians, Explained; Naasseni Profess to Find Their System in Scripture; Their Interpretation of Jacob's Vision; Their Idea of the “Perfect Man;” The “Perfect Man” Called “Papa” By the Phrygians; The Naasseni and Phrygians on the Resurrection; The Ecstasis of St. Paul; The Mysteries of Religion as Alluded to by Christ; Interpretation of the Parable of the Sower; Allegory of the Promised Land (HTML)
... towards heaven, and their pudenda erecta, as with the statue of Mercury on Mount Cyllene. And the aforesaid images are figures of the primal man, and of that spiritual one that is born again, in every respect of the same substance with that man. This, he says, is what is spoken by the Saviour: “If ye do not drink my blood, and eat my flesh, ye will not enter into the kingdom of heaven; but even though,” He says, “ye drink of the cup which I drink of, whither I go, ye cannot enter there.”[Mark 10:38] For He says He was aware of what sort of nature each of His disciples was, and that there was a necessity that each of them should attain unto His own peculiar nature. For He says He chose twelve disciples from the twelve tribes, and spoke by them ...
Ante-Nicene Fathers, Volume 5, page 113, footnote 4 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book VII. (HTML)
The Heresy of Prepon; Follows Empedocles; Marcion Rejects the Generation of the Saviour. (HTML)
... instruction in the synagogues. For if He is a Mediator, He has been, he says, liberated from the entire nature of the Evil Deity. Now, as he affirms, the Demiurge is evil, and his works. For this reason, he affirms, Jesus came down unbegotten, in order that He might be liberated from all (admixture of) evil. And He has, he says, been liberated from the nature of the Good One likewise, in order that He may be a Mediator, as Paul states, and as Himself acknowledges: “Why call ye me good? there is one good.”[Mark 10:18] These, then, are the opinions of Marcion, by means of which he made many his dupes, employing the conclusions of Empedocles. And he transferred the philosophy invented by that (ancient speculator) into his own system of thought, and (out of ...
Ante-Nicene Fathers, Volume 5, page 440, footnote 8 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
On the Lapsed. (HTML)
CCEL Footnote 3238 (In-Text, Margin)
... some have coveted, they have erred from the faith, and pierced themselves through with many sorrows.” But with what rewards does the Lord invite us to contempt of worldly wealth? With what compensations does He atone for the small and trifling losses of this present time? “There is no man,” saith He, “that leaves house, or land, or parents, or brethren, or wife, or children, for the kingdom of God’s sake, but he shall receive seven fold even in this time, but in the world to come life everlasting.”[Mark 10:29] If we know these things, and have found them out from the truth of the Lord who promises, not only is not loss of this kind to be feared, but even to be desired; as the Lord Himself again announces and warns us, “Blessed are ye when men shall ...
Ante-Nicene Fathers, Volume 5, page 675, footnote 6 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Appendix. (HTML)
Anonymous Treatise on Re-baptism. (HTML)
A Treatise on Re-Baptism by an Anonymous Writer. (HTML)
CCEL Footnote 5470 (In-Text, Margin)
14. And even to this point the whole of that heretical baptism may be amended, after the intervention of some space of time, if a man should survive and amend his faith, as our God, in the Gospel according to Luke, spoke to His disciples, saying, “But I have another baptism to be baptized with.” Also according to Mark He said, with the same purpose, to the sons of Zebedee: “Are ye able to drink of the cup which I drink of, or to be baptized with the baptism wherewith I am baptized?”[Mark 10:38] Because He knew that those men had to be baptized not only with water, but also in their own blood; so that, as well baptized in this baptism only, they might attain the sound faith and the simple love of the laver, and, baptized in both ways, they might ...
Ante-Nicene Fathers, Volume 6, page 523, footnote 10 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Arnobius. (HTML)
The Seven Books of Arnobius Against the Heathen. (Adversus Gentes.) (HTML)
Book VII. (HTML)
Chapter XV. (HTML)
15. What then! some one will say, do you think that no honour should be given to the gods at all? If you propose to us gods such as they should be if they do exist, and such as we feel that we all mean when we mention that name, how can we but give them even the greatest honour, since we have been taught by the commands which have especial power over us,[Mark 10:42-43] to pay honour to all men even, of whatever rank, of whatever condition they may be? What, pray, you ask, is this very great honour? One much more in accordance with duty than is paid by you, and directed to a more powerful race, we reply. Tell, us, you say, in the first place, what is an opinion worthy of ...
Ante-Nicene Fathers, Volume 8, page 248, footnote 12 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Pseudo-Clementine Literature. (HTML)
The Clementine Homilies. (HTML)
Homily III. (HTML)
Other Sayings. (HTML)
“Whence it is impossible without His teaching to attain to saving truth, though one seek it for ever where the thing that is sought is not. But it was, and is, in the word of our Jesus. Accordingly, He, knowing the true things of the law, said to the Sadducees, asking on what account Moses permitted to marry seven, ‘Moses gave you commandments according to your hard-heartedness; for from the beginning it was not so: for He who created man at first, made him male and female.’[Mark 10:5-6]
Ante-Nicene Fathers, Volume 8, page 249, footnote 1 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Pseudo-Clementine Literature. (HTML)
The Clementine Homilies. (HTML)
Homily III. (HTML)
Teaching of Christ. (HTML)
“But to those who are persuaded that He is evil, as the Scriptures say, He said, ‘Call not me good, for One only is good.’[Mark 10:18] And again, ‘Be ye good and merciful, as your Father in the heavens, who makes the sun rise on good and evil men, and brings rain upon just and unjust.’ But to those who were misled to imagine many gods, as the Scriptures say, He said, ‘Hear, O Israel; the Lord your God is one Lord.’”
Ante-Nicene Fathers, Volume 8, page 419, footnote 5 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Apocrypha of the New Testament. (HTML)
The Gospel of Nicodemus; Part I.--The Acts of Pilate: First Greek Form. (HTML)
Chapter 6. (HTML)
CCEL Footnote 1825 (In-Text, Margin)
And another Jew stepped up and said: I was born blind; I heard sounds, but saw not a face. And as Jesus passed by, I cried out with a loud voice, Pity me, O son of David. And he pitied me, and put his hands upon my eyes, and I instantly received my sight.[Mark 10:46] And another Jew stepped up and said: I was crooked, and he straightened me with a word. And another said: I was a leper, and he cured me with a word.
Ante-Nicene Fathers, Volume 8, page 615, footnote 7 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
The Decretals. (HTML)
The Epistles of Pope Callistus. (HTML)
To All the Bishops of Gaul. (HTML)
That no bishop should presume in anything pertaining to another's parish, and of the transference of bishops. (HTML)
... whatever it may be necessary to do or to arrange with regard to the cases of the body of provincial bishops, and the necessities of their churches and clergy and laity, this should be done by consent of all the pontiffs of the same province, and that too without any pride of lordship, but with the most humble and harmonious action, even as the Lord says: “I came not to be ministered unto, but to minister.” And in another passage He says: “And whosoever of you is the greater, shall be your servant,”[Mark 10:44] and so forth. And in like manner the bishops of the same province themselves should do all things in counsel with him, except so much as pertains to their own proper parishes, in accordance with the statutes of the holy fathers (who, although they ...
Ante-Nicene Fathers, Volume 8, page 761, footnote 16 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Remains of the Second and Third Centuries. (HTML)
Melito, the Philosopher. (HTML)
From 'The Key.' (HTML)
CCEL Footnote 3672 (In-Text, Margin)
The standing of the Lord —the patience of the Deity, by which He bears with sinners that they may come to repentance. As in Habakkuk: “He stood and measured the earth; and in the Gospel: “Jesus stood, and bade him be called,”[Mark 10:49] that is, the blind man.
Ante-Nicene Fathers, Volume 9, page 82, footnote 37 (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 XXV. (HTML)
CCEL Footnote 1781 (In-Text, Margin)
[27][Mark 10:1] And he arose from thence, and came to the borders of Judæa beyond Jordan: and there went unto him thither great multitudes, and he healed them; and he taught [28] them also, according to his custom. And the Pharisees came unto him, tempting [29] him, and asking him, Is it lawful for a man to put away his wife? He said, What [30] did Moses command you? They said, Moses made it allowable for us, saying, Whosoever [31] will, let him write a writing of divorcement, and put away his wife. ...
Ante-Nicene Fathers, Volume 9, page 82, footnote 38 (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 XXV. (HTML)
CCEL Footnote 1782 (In-Text, Margin)
[27] And he arose from thence, and came to the borders of Judæa beyond Jordan: and there went unto him thither great multitudes, and he healed them; and he taught [28] them also, according to his custom.[Mark 10:2] And the Pharisees came unto him, tempting [29] him, and asking him, Is it lawful for a man to put away his wife? He said, What [30] did Moses command you? They said, Moses made it allowable for us, saying, Whosoever [31] will, let him write a writing of divorcement, and put away his wife. Jesus answered and said unto them, Have ye not read, He that made them from the beginning ...
Ante-Nicene Fathers, Volume 9, page 82, 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 XXV. (HTML)
CCEL Footnote 1783 (In-Text, Margin)
[27] And he arose from thence, and came to the borders of Judæa beyond Jordan: and there went unto him thither great multitudes, and he healed them; and he taught [28] them also, according to his custom. And the Pharisees came unto him, tempting [29] him, and asking him, Is it lawful for a man to put away his wife?[Mark 10:3] He said, What [30] did Moses command you? They said, Moses made it allowable for us, saying, Whosoever [31] will, let him write a writing of divorcement, and put away his wife. Jesus answered and said unto them, Have ye not read, He that made them from the beginning [32] made them male and female, and said, For this reason ...
Ante-Nicene Fathers, Volume 9, page 82, 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 XXV. (HTML)
CCEL Footnote 1784 (In-Text, Margin)
[27] And he arose from thence, and came to the borders of Judæa beyond Jordan: and there went unto him thither great multitudes, and he healed them; and he taught [28] them also, according to his custom. And the Pharisees came unto him, tempting [29] him, and asking him, Is it lawful for a man to put away his wife? He said, What [30] did Moses command you?[Mark 10:4] They said, Moses made it allowable for us, saying, Whosoever [31] will, let him write a writing of divorcement, and put away his wife. Jesus answered and said unto them, Have ye not read, He that made them from the beginning [32] made them male and female, and said, For this reason shall the man leave his ...
Ante-Nicene Fathers, Volume 9, page 82, 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 XXV. (HTML)
CCEL Footnote 1785 (In-Text, Margin)
[27] And he arose from thence, and came to the borders of Judæa beyond Jordan: and there went unto him thither great multitudes, and he healed them; and he taught [28] them also, according to his custom. And the Pharisees came unto him, tempting [29] him, and asking him, Is it lawful for a man to put away his wife? He said, What [30] did Moses command you? They said, Moses made it allowable for us, saying, Whosoever [31] will, let him write a writing of divorcement, and put away his wife.[Mark 10:5] Jesus answered and said unto them, Have ye not read, He that made them from the beginning [32] made them male and female, and said, For this reason shall the man leave his father [Arabic, p. 99] and his mother, and cleave to his wife; and ...
Ante-Nicene Fathers, Volume 9, page 83, 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 XXV. (HTML)
CCEL Footnote 1794 (In-Text, Margin)
... twain, but one body; the thing, then, which God hath [34] joined together, let no man put asunder. And those Pharisees said unto him, Why did Moses consent that a man should give a writing of divorcement and put her away? [35] Jesus said unto them, Moses because of the hardness of your hearts gave you leave [36] to divorce your wives; but in the beginning it was not so. I say unto you, Whosoever putteth away his wife without fornication, and marrieth another, hath exposed [37] her to adultery.[Mark 10:10] And his disciples, when he entered the house, asked him again [38] about that. And he said unto them, Every one who putteth away his wife, and [39] marrieth another, hath exposed her to adultery. And any woman that leaveth her husband, and becometh ...
Ante-Nicene Fathers, Volume 9, page 83, 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 XXV. (HTML)
CCEL Footnote 1795 (In-Text, Margin)
... man put asunder. And those Pharisees said unto him, Why did Moses consent that a man should give a writing of divorcement and put her away? [35] Jesus said unto them, Moses because of the hardness of your hearts gave you leave [36] to divorce your wives; but in the beginning it was not so. I say unto you, Whosoever putteth away his wife without fornication, and marrieth another, hath exposed [37] her to adultery. And his disciples, when he entered the house, asked him again [38] about that.[Mark 10:11] And he said unto them, Every one who putteth away his wife, and [39] marrieth another, hath exposed her to adultery. And any woman that leaveth her husband, and becometh another’s, hath committed adultery. And whosoever marrieth [40] her that is ...
Ante-Nicene Fathers, Volume 9, page 83, footnote 11 (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 XXV. (HTML)
CCEL Footnote 1796 (In-Text, Margin)
... divorcement and put her away? [35] Jesus said unto them, Moses because of the hardness of your hearts gave you leave [36] to divorce your wives; but in the beginning it was not so. I say unto you, Whosoever putteth away his wife without fornication, and marrieth another, hath exposed [37] her to adultery. And his disciples, when he entered the house, asked him again [38] about that. And he said unto them, Every one who putteth away his wife, and [39] marrieth another, hath exposed her to adultery.[Mark 10:12] And any woman that leaveth her husband, and becometh another’s, hath committed adultery. And whosoever marrieth [40] her that is divorced hath committed adultery. And his disciples said unto him, If there be between the man and the woman such a case ...
Ante-Nicene Fathers, Volume 9, page 83, footnote 20 (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 XXV. (HTML)
CCEL Footnote 1805 (In-Text, Margin)
[43] Then they brought to him children, that he should lay his hand upon them, and [44] pray: and his disciples were rebuking those that were bringing them. And Jesus saw, and it was distressing to him; and he said unto them, Suffer the children to [Arabic, p. 100] come unto me, and prevent them not; for those that are like these have [45] the kingdom of God.[Mark 10:15] Verily I say unto you, Whosoever receiveth not the [46] kingdom of God as this child, shall not enter it. And he took them in his arms, and laid his hand upon them, and blessed them.
Ante-Nicene Fathers, Volume 9, page 83, footnote 21 (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 XXV. (HTML)
CCEL Footnote 1806 (In-Text, Margin)
[43] Then they brought to him children, that he should lay his hand upon them, and [44] pray: and his disciples were rebuking those that were bringing them. And Jesus saw, and it was distressing to him; and he said unto them, Suffer the children to [Arabic, p. 100] come unto me, and prevent them not; for those that are like these have [45] the kingdom of God. Verily I say unto you, Whosoever receiveth not the [46] kingdom of God as this child, shall not enter it.[Mark 10:16] And he took them in his arms, and laid his hand upon them, and blessed them.
Ante-Nicene Fathers, Volume 9, page 87, footnote 20 (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 XXVIII. (HTML)
CCEL Footnote 1979 (In-Text, Margin)
[42][Mark 10:17] And while Jesus was going in the way, there came near to him a young man of the rulers, and fell on his knees, and asked him, and said, Good Teacher, what is [43] it that I must do that I may have eternal life? Jesus said unto him, Why callest thou [44] me good, while there is none good but the one, even God? Thou knowest the commandments. [45] If thou wouldest enter into life, keep the commandments. The young [Arabic, p. 110] man said unto him, Which of the commandments? Jesus said ...
Ante-Nicene Fathers, Volume 9, page 87, 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 XXVIII. (HTML)
CCEL Footnote 1982 (In-Text, Margin)
[42] And while Jesus was going in the way, there came near to him a young man of the rulers, and fell on his knees, and asked him, and said, Good Teacher, what is [43] it that I must do that I may have eternal life?[Mark 10:18] Jesus said unto him, Why callest thou [44] me good, while there is none good but the one, even God? Thou knowest the commandments. [45] If thou wouldest enter into life, keep the commandments. The young [Arabic, p. 110] man said unto him, Which of the commandments? Jesus said unto him, [46] Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not kill, Thou shalt not ...
Ante-Nicene Fathers, Volume 9, page 87, footnote 25 (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 XXVIII. (HTML)
CCEL Footnote 1984 (In-Text, Margin)
[42] And while Jesus was going in the way, there came near to him a young man of the rulers, and fell on his knees, and asked him, and said, Good Teacher, what is [43] it that I must do that I may have eternal life? Jesus said unto him, Why callest thou [44] me good, while there is none good but the one, even God?[Mark 10:19] Thou knowest the commandments. [45] If thou wouldest enter into life, keep the commandments. The young [Arabic, p. 110] man said unto him, Which of the commandments? Jesus said unto him, [46] Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not kill, Thou shalt not bear false witness, Thou shalt not do injury, Honour thy ...
Ante-Nicene Fathers, Volume 9, page 87, footnote 29 (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 XXVIII. (HTML)
CCEL Footnote 1988 (In-Text, Margin)
[42] And while Jesus was going in the way, there came near to him a young man of the rulers, and fell on his knees, and asked him, and said, Good Teacher, what is [43] it that I must do that I may have eternal life? Jesus said unto him, Why callest thou [44] me good, while there is none good but the one, even God? Thou knowest the commandments. [45] If thou wouldest enter into life, keep the commandments. The young [Arabic, p. 110] man said unto him, Which of the commandments?[Mark 10:19] Jesus said unto him, [46] Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not kill, Thou shalt not bear false witness, Thou shalt not do injury, Honour thy father [47] and thy mother: and, Love thy neighbour as thyself. That young man ...
Ante-Nicene Fathers, Volume 9, page 87, footnote 30 (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 XXVIII. (HTML)
CCEL Footnote 1989 (In-Text, Margin)
... Jesus was going in the way, there came near to him a young man of the rulers, and fell on his knees, and asked him, and said, Good Teacher, what is [43] it that I must do that I may have eternal life? Jesus said unto him, Why callest thou [44] me good, while there is none good but the one, even God? Thou knowest the commandments. [45] If thou wouldest enter into life, keep the commandments. The young [Arabic, p. 110] man said unto him, Which of the commandments? Jesus said unto him, [46][Mark 10:19] Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not kill, Thou shalt not bear false witness, Thou shalt not do injury, Honour thy father [47] and thy mother: and, Love thy neighbour as thyself. That young man said unto [48] him, All ...
Ante-Nicene Fathers, Volume 9, page 87, footnote 32 (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 XXVIII. (HTML)
CCEL Footnote 1991 (In-Text, Margin)
... Thou knowest the commandments. [45] If thou wouldest enter into life, keep the commandments. The young [Arabic, p. 110] man said unto him, Which of the commandments? Jesus said unto him, [46] Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not kill, Thou shalt not bear false witness, Thou shalt not do injury, Honour thy father [47] and thy mother: and, Love thy neighbour as thyself. That young man said unto [48] him, All these have I kept from my youth: what then is it that I lack?[Mark 10:21] And Jesus [49] looked intently at him, and loved him, and said unto him, If thou wouldest be perfect, what thou lackest is one thing: go away and sell everything that thou hast, and give to the poor, and thou shalt have treasure in heaven: and take ...
Ante-Nicene Fathers, Volume 9, page 87, 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 XXIX. (HTML)
CCEL Footnote 1998 (In-Text, Margin)
[1] Verily I say unto you, It is difficult for a rich man to enter the kingdom of [2] heaven. And I say unto you also, that it is easier for a camel to enter the eye of [3] a needle, than for a rich man to enter the kingdom of God.[Mark 10:24] And the disciples were wondering at these sayings. And Jesus answered and said unto them again, My children, how hard it is for those that rely on their possessions to enter the [4] kingdom of God! And those that were listening wondered more, and said amongst [5] themselves, being agitated, Who, thinkest thou, can be saved? And Jesus looked at them intently, and said unto them, ...
Ante-Nicene Fathers, Volume 9, page 87, 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 XXIX. (HTML)
CCEL Footnote 1999 (In-Text, Margin)
[1] Verily I say unto you, It is difficult for a rich man to enter the kingdom of [2] heaven. And I say unto you also, that it is easier for a camel to enter the eye of [3] a needle, than for a rich man to enter the kingdom of God. And the disciples were wondering at these sayings. And Jesus answered and said unto them again, My children, how hard it is for those that rely on their possessions to enter the [4] kingdom of God![Mark 10:26] And those that were listening wondered more, and said amongst [5] themselves, being agitated, Who, thinkest thou, can be saved? And Jesus looked at them intently, and said unto them, With men this is not possible, but with God it is: [6] [Arabic, p. 111] it is possible for God ...
Ante-Nicene Fathers, Volume 9, page 87, footnote 42 (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 XXIX. (HTML)
CCEL Footnote 2001 (In-Text, Margin)
... to enter the kingdom of [2] heaven. And I say unto you also, that it is easier for a camel to enter the eye of [3] a needle, than for a rich man to enter the kingdom of God. And the disciples were wondering at these sayings. And Jesus answered and said unto them again, My children, how hard it is for those that rely on their possessions to enter the [4] kingdom of God! And those that were listening wondered more, and said amongst [5] themselves, being agitated, Who, thinkest thou, can be saved?[Mark 10:27] And Jesus looked at them intently, and said unto them, With men this is not possible, but with God it is: [6] [Arabic, p. 111] it is possible for God to do everything. Simon Cephas said unto him, Lo, we have left everything, and followed ...
Ante-Nicene Fathers, Volume 9, page 88, footnote 3 (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 XXIX. (HTML)
CCEL Footnote 2004 (In-Text, Margin)
... and said unto them, With men this is not possible, but with God it is: [6] [Arabic, p. 111] it is possible for God to do everything. Simon Cephas said unto him, Lo, we have left everything, and followed thee; what is it, thinkest thou, that we [7] shall have? Jesus said unto them, Verily I say unto you, Ye that have followed me, in the new world, when the Son of man shall sit on the throne of his glory, ye also [8] shall sit on twelve thrones, and shall judge the twelve tribes of Israel.[Mark 10:29] Verily I say unto you, No man leaveth houses, or brothers, or sisters, or father, or mother, or wife, or children, or kinsfolk, or lands, because of the kingdom of God, or for [9] my sake, and the sake of my gospel, who shall not obtain many times ...
Ante-Nicene Fathers, Volume 9, page 88, 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 XXIX. (HTML)
CCEL Footnote 2007 (In-Text, Margin)
... have followed me, in the new world, when the Son of man shall sit on the throne of his glory, ye also [8] shall sit on twelve thrones, and shall judge the twelve tribes of Israel. Verily I say unto you, No man leaveth houses, or brothers, or sisters, or father, or mother, or wife, or children, or kinsfolk, or lands, because of the kingdom of God, or for [9] my sake, and the sake of my gospel, who shall not obtain many times as much in this [10] time, and in the world to come inherit eternal life:[Mark 10:30] and now in this time, houses, and brothers, and sisters, and mothers, and children, and lands, with persecution; [11] and in the world to come ever lasting life. Many that are first shall be last, and that are last shall be first.
Ante-Nicene Fathers, Volume 9, page 88, footnote 7 (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 XXIX. (HTML)
CCEL Footnote 2008 (In-Text, Margin)
... of Israel. Verily I say unto you, No man leaveth houses, or brothers, or sisters, or father, or mother, or wife, or children, or kinsfolk, or lands, because of the kingdom of God, or for [9] my sake, and the sake of my gospel, who shall not obtain many times as much in this [10] time, and in the world to come inherit eternal life: and now in this time, houses, and brothers, and sisters, and mothers, and children, and lands, with persecution; [11] and in the world to come ever lasting life.[Mark 10:31] Many that are first shall be last, and that are last shall be first.
Ante-Nicene Fathers, Volume 9, page 90, footnote 20 (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 XXX. (HTML)
CCEL Footnote 2102 (In-Text, Margin)
[40][Mark 10:32] And while they were going up in the way to Jerusalem, Jesus went in front of them; and they wondered, and followed him fearing. And he took his twelve disciples apart, [41] and began to tell them privately what was about to befall him. And he said unto [Arabic, p. 117] them, We are going up to Jerusalem, and all the things shall be fulfilled [42] that are written in the prophets concerning the Son of man. He shall be delivered to the chief priests and the scribes; and they shall condemn him ...
Ante-Nicene Fathers, Volume 9, page 90, 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 XXX. (HTML)
CCEL Footnote 2105 (In-Text, Margin)
[40] And while they were going up in the way to Jerusalem, Jesus went in front of them; and they wondered, and followed him fearing. And he took his twelve disciples apart, [41] and began to tell them privately what was about to befall him. And he said unto [Arabic, p. 117] them, We are going up to Jerusalem, and all the things shall be fulfilled [42] that are written in the prophets concerning the Son of man.[Mark 10:33] He shall be delivered to the chief priests and the scribes; and they shall condemn him to death, [43] and deliver him to the peoples; and they shall treat him shamefully, and scourge [44] him, and spit in his face, and humble him, and crucify him, and slay him: and on [45] the third day he ...
Ante-Nicene Fathers, Volume 9, page 90, footnote 25 (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 XXX. (HTML)
CCEL Footnote 2107 (In-Text, Margin)
... Jerusalem, Jesus went in front of them; and they wondered, and followed him fearing. And he took his twelve disciples apart, [41] and began to tell them privately what was about to befall him. And he said unto [Arabic, p. 117] them, We are going up to Jerusalem, and all the things shall be fulfilled [42] that are written in the prophets concerning the Son of man. He shall be delivered to the chief priests and the scribes; and they shall condemn him to death, [43] and deliver him to the peoples;[Mark 10:34] and they shall treat him shamefully, and scourge [44] him, and spit in his face, and humble him, and crucify him, and slay him: and on [45] the third day he shall rise. But they understood not one thing of this; but this word was hidden from them, ...
Ante-Nicene Fathers, Volume 9, page 90, footnote 31 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XXX. (HTML)
CCEL Footnote 2113 (In-Text, Margin)
[46] Then came near to him the mother of the (two) sons of Zebedee, she and her (two) sons, and worshipped him, and asked of him a certain thing. And he said [47] unto her, What wouldest thou?[Mark 10:35] And James and John, her two sons, came forward, and said unto him, Teacher, we would that all that we ask thou wouldest [48] do unto us. He said unto them, What would ye that I should do unto you? [49] They said unto him, Grant us that we may sit, the one on thy right, and the other [50] on thy left, in thy kingdom and thy glory. And Jesus said unto them, Ye know not what ye ask. Are ye able to ...
Ante-Nicene Fathers, Volume 9, page 90, footnote 32 (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 XXX. (HTML)
CCEL Footnote 2114 (In-Text, Margin)
[46] Then came near to him the mother of the (two) sons of Zebedee, she and her (two) sons, and worshipped him, and asked of him a certain thing. And he said [47] unto her, What wouldest thou? And James and John, her two sons, came forward, and said unto him, Teacher, we would that all that we ask thou wouldest [48] do unto us.[Mark 10:36] He said unto them, What would ye that I should do unto you? [49] They said unto him, Grant us that we may sit, the one on thy right, and the other [50] on thy left, in thy kingdom and thy glory. And Jesus said unto them, Ye know not what ye ask. Are ye able to drink the cup that I am to drink? and with the [51] baptism that I am ...
Ante-Nicene Fathers, Volume 9, page 90, footnote 34 (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 XXX. (HTML)
CCEL Footnote 2116 (In-Text, Margin)
[46] Then came near to him the mother of the (two) sons of Zebedee, she and her (two) sons, and worshipped him, and asked of him a certain thing. And he said [47] unto her, What wouldest thou? And James and John, her two sons, came forward, and said unto him, Teacher, we would that all that we ask thou wouldest [48] do unto us. He said unto them, What would ye that I should do unto you? [49][Mark 10:37] They said unto him, Grant us that we may sit, the one on thy right, and the other [50] on thy left, in thy kingdom and thy glory. And Jesus said unto them, Ye know not what ye ask. Are ye able to drink the cup that I am to drink? and with the [51] baptism that I am to be baptized with, will ye be ...
Ante-Nicene Fathers, Volume 9, page 90, footnote 35 (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 XXX. (HTML)
CCEL Footnote 2117 (In-Text, Margin)
... mother of the (two) sons of Zebedee, she and her (two) sons, and worshipped him, and asked of him a certain thing. And he said [47] unto her, What wouldest thou? And James and John, her two sons, came forward, and said unto him, Teacher, we would that all that we ask thou wouldest [48] do unto us. He said unto them, What would ye that I should do unto you? [49] They said unto him, Grant us that we may sit, the one on thy right, and the other [50] on thy left, in thy kingdom and thy glory.[Mark 10:38] And Jesus said unto them, Ye know not what ye ask. Are ye able to drink the cup that I am to drink? and with the [51] baptism that I am to be baptized with, will ye be baptized? And they said unto him, We are able. Jesus said unto them, The cup that ...
Ante-Nicene Fathers, Volume 9, page 90, footnote 36 (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 XXX. (HTML)
CCEL Footnote 2118 (In-Text, Margin)
... and John, her two sons, came forward, and said unto him, Teacher, we would that all that we ask thou wouldest [48] do unto us. He said unto them, What would ye that I should do unto you? [49] They said unto him, Grant us that we may sit, the one on thy right, and the other [50] on thy left, in thy kingdom and thy glory. And Jesus said unto them, Ye know not what ye ask. Are ye able to drink the cup that I am to drink? and with the [51] baptism that I am to be baptized with, will ye be baptized?[Mark 10:39] And they said unto him, We are able. Jesus said unto them, The cup that I drink ye shall drink; and [52] with the baptism wherewith I am baptized ye shall be baptized: but that ye should sit on my right and on my left is not mine to give; but it ...
Ante-Nicene Fathers, Volume 9, page 90, footnote 37 (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 XXX. (HTML)
CCEL Footnote 2119 (In-Text, Margin)
... should do unto you? [49] They said unto him, Grant us that we may sit, the one on thy right, and the other [50] on thy left, in thy kingdom and thy glory. And Jesus said unto them, Ye know not what ye ask. Are ye able to drink the cup that I am to drink? and with the [51] baptism that I am to be baptized with, will ye be baptized? And they said unto him, We are able. Jesus said unto them, The cup that I drink ye shall drink; and [52] with the baptism wherewith I am baptized ye shall be baptized:[Mark 10:40] but that ye should sit on my right and on my left is not mine to give; but it is for him for whom my Father hath prepared it.
Ante-Nicene Fathers, Volume 9, page 90, footnote 38 (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 XXXI. (HTML)
CCEL Footnote 2120 (In-Text, Margin)
[1][Mark 10:41] And when the ten heard, they were moved with anger against James and John. [2] And Jesus called them, and said unto them, Ye know that the rulers of the nations [3] are their lords; and their great men are set in authority over them. Not thus shall it [Arabic, p. 118] be amongst you: but he amongst you that would be great, let him be to you a [4] servant; and whoever of you would be first, let him be to every man a [5] bond-servant: even as the Son of man also came not to be served, ...
Ante-Nicene Fathers, Volume 9, page 90, 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 XXXI. (HTML)
CCEL Footnote 2121 (In-Text, Margin)
[1] And when the ten heard, they were moved with anger against James and John. [2][Mark 10:42] And Jesus called them, and said unto them, Ye know that the rulers of the nations [3] are their lords; and their great men are set in authority over them. Not thus shall it [Arabic, p. 118] be amongst you: but he amongst you that would be great, let him be to you a [4] servant; and whoever of you would be first, let him be to every man a [5] bond-servant: even as the Son of man also came not to be served, but to serve, and [6] to give himself a ...
Ante-Nicene Fathers, Volume 9, page 91, footnote 1 (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 XXXI. (HTML)
CCEL Footnote 2122 (In-Text, Margin)
[1] And when the ten heard, they were moved with anger against James and John. [2] And Jesus called them, and said unto them, Ye know that the rulers of the nations [3] are their lords; and their great men are set in authority over them.[Mark 10:43] Not thus shall it [Arabic, p. 118] be amongst you: but he amongst you that would be great, let him be to you a [4] servant; and whoever of you would be first, let him be to every man a [5] bond-servant: even as the Son of man also came not to be served, but to serve, and [6] to give himself a ransom in place of the many. He said this, and was going about [7] the villages ...
Ante-Nicene Fathers, Volume 9, page 91, footnote 2 (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 XXXI. (HTML)
CCEL Footnote 2123 (In-Text, Margin)
[1] And when the ten heard, they were moved with anger against James and John. [2] And Jesus called them, and said unto them, Ye know that the rulers of the nations [3] are their lords; and their great men are set in authority over them. Not thus shall it [Arabic, p. 118] be amongst you: but he amongst you that would be great, let him be to you a [4] servant;[Mark 10:44] and whoever of you would be first, let him be to every man a [5] bond-servant: even as the Son of man also came not to be served, but to serve, and [6] to give himself a ransom in place of the many. He said this, and was going about [7] the villages and the cities, and teaching; and he went to Jerusalem. And a ...
Ante-Nicene Fathers, Volume 9, page 91, footnote 35 (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 XXXI. (HTML)
CCEL Footnote 2156 (In-Text, Margin)
... disciples, there came after him [26] a great multitude. And there was a blind man sitting by the way side begging. [27] And his name was Timæus, the son of Timæus. And he heard the sound of the [28] multitude passing, and asked, Who is this? They said unto him, Jesus the Nazarene [29] passeth by. And when he heard that it was Jesus, he called out with a loud [30] voice, and said, Jesus, son of David, have mercy on me. And those that went before Jesus were rebuking him, that he should hold his peace:[Mark 10:48] but he cried the [31] more, and said, Son of David, have mercy on me. And Jesus stood, and commanded that they should call him. And they called the blind man, and said unto [32] him, Be of good courage, and rise; for, behold, he calleth thee. And ...
Ante-Nicene Fathers, Volume 9, page 91, footnote 36 (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 XXXI. (HTML)
CCEL Footnote 2157 (In-Text, Margin)
... blind man sitting by the way side begging. [27] And his name was Timæus, the son of Timæus. And he heard the sound of the [28] multitude passing, and asked, Who is this? They said unto him, Jesus the Nazarene [29] passeth by. And when he heard that it was Jesus, he called out with a loud [30] voice, and said, Jesus, son of David, have mercy on me. And those that went before Jesus were rebuking him, that he should hold his peace: but he cried the [31] more, and said, Son of David, have mercy on me.[Mark 10:49] And Jesus stood, and commanded that they should call him. And they called the blind man, and said unto [32] him, Be of good courage, and rise; for, behold, he calleth thee. And the blind [33] man threw away his garment, and rose, and came to Jesus. ...
Ante-Nicene Fathers, Volume 9, page 91, footnote 37 (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 XXXI. (HTML)
CCEL Footnote 2158 (In-Text, Margin)
... said unto him, Jesus the Nazarene [29] passeth by. And when he heard that it was Jesus, he called out with a loud [30] voice, and said, Jesus, son of David, have mercy on me. And those that went before Jesus were rebuking him, that he should hold his peace: but he cried the [31] more, and said, Son of David, have mercy on me. And Jesus stood, and commanded that they should call him. And they called the blind man, and said unto [32] him, Be of good courage, and rise; for, behold, he calleth thee.[Mark 10:50] And the blind [33] man threw away his garment, and rose, and came to Jesus. Jesus said unto him, What dost thou wish that I should do unto thee? And that blind man said unto him, My Lord and Master, that my eyes may be opened, so that I may see ...
Ante-Nicene Fathers, Volume 9, page 91, footnote 38 (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 XXXI. (HTML)
CCEL Footnote 2159 (In-Text, Margin)
... was Jesus, he called out with a loud [30] voice, and said, Jesus, son of David, have mercy on me. And those that went before Jesus were rebuking him, that he should hold his peace: but he cried the [31] more, and said, Son of David, have mercy on me. And Jesus stood, and commanded that they should call him. And they called the blind man, and said unto [32] him, Be of good courage, and rise; for, behold, he calleth thee. And the blind [33] man threw away his garment, and rose, and came to Jesus.[Mark 10:51] Jesus said unto him, What dost thou wish that I should do unto thee? And that blind man said unto him, My Lord and Master, that my eyes may be opened, so that I may see thee. [34] [Arabic, p. 120] And Jesus had compassion on him, and touched his ...
Ante-Nicene Fathers, Volume 9, page 330, 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)
Of Things Not Made Through the Logos. (HTML)
... as things that are.” And Mardochæus, too, in the Esther of the Septuagint, calls the enemies of Israel “those that are not,” saying, “Deliver not Thy sceptre, O Lord, to those that are not.” We may also notice how evil men, on account of their wickedness, are said not to be, from the name ascribed to God in Exodus: “For the Lord said to Moses, I am, that is My name.” The good God says this with respect of us also who pray that we may be part of His congregation. The Saviour praises him, saying,[Mark 10:18] “None is good but one, God the Father.” The good, then, is the same as He who is. Over against good is evil or wickedness, and over against Him who is that which is not, whence it follows that evil and wickedness are that which is not. This, ...
Ante-Nicene Fathers, Volume 9, page 374, footnote 3 (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 VI. (HTML)
Naaman the Syrian and the Jordan. No Other Stream Has the Same Healing Power. (HTML)
... Thou wilt Thou canst make me clean,” He not only said, “I will, be thou clean,” but in addition to the word He touched him, and he was cleansed from his leprosy. Naaman, then, is still in error, and does not see how far inferior other rivers are to the Jordan for the cure of the suffering; he extols the rivers of Damascus, Arbana, and Pharpha, saying, “Are not Arbana and Pharpha, rivers of Damascus, better than all the waters of Israel? Shall I not wash in them and be clean?” For as none is good[Mark 10:18] but one, God the Father, so among rivers none is good but the Jordan, nor able to cleanse from his leprosy him who with faith washes his soul in Jesus. And this, I suppose, is the reason why the Israelites are recorded to have wept when they sat by ...
Ante-Nicene Fathers, Volume 9, page 505, footnote 8 (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 XIV. (HTML)
Concerning the Pharisees and Scribes Tempting Jesus (by Asking) Whether Was Lawful for a Man to Put Away His Wife for Every Cause. (HTML)
After this it is written that “ there came unto Him the Pharisees tempting Him and saying, Is it lawful for a man to wife for every cause? ” Mark, also, has written to the like effect.[Mark 10:2] Accordingly, of those who came to Jesus and inquired of Him, there were some who put questions to tempt Him; and if our Saviour so transcendent was tempted, which of His disciples who is ordained to teach need be vexed, when he is tempted by some who inquire, not from the love of learning, but from the wish to tempt? And you might find many passages, if you brought them together, in which the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 385, footnote 2 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
A parallel history of the earthly and heavenly cities from the time of Abraham to the end of the world. (HTML)
About the Discord of Philosophic Opinion, and the Concord of the Scriptures that are Held as Canonical by the Church. (HTML)
CCEL Footnote 1216 (In-Text, Margin)
... authentic authors of their sacred books. These were their philosophers, these were their sages, divines, prophets, and teachers of probity and piety. Whoever was wise and lived according to them was wise and lived not according to men, but according to God who hath spoken by them. If sacrilege is forbidden there, God hath forbidden it. If it is said, “Honor thy father and thy mother,” God hath commanded it. If it is said, “Thou shall not commit adultery, Thou shall not kill, Thou shall not steal,”[Mark 10:19] and other similar commandments, not human lips but the divine oracles have enounced them. Whatever truth certain philosophers, amid their false opinions, were able to see, and strove by laborious discussions to persuade men of,—such as that God had ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 359, footnote 3 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Concerning the Nature of Good, Against the Manichæans. (HTML)
Fire is Called Eternal, Not as God Is, But Because Without End. (HTML)
CCEL Footnote 1131 (In-Text, Margin)
... beginning; but God is also without beginning. Then, although it may be employed perpetually for the punishment of sinners, yet it is mutable nature. But that is true eternity which is true immortality, that is that highest immutability, which cannot be changed at all. For it is one thing not to suffer change, when change is possible, and another thing to be absolutely incapable of change. Therefore, just as man is called good, yet not as God, of whom it was said, "There is none good save God alone;"[Mark 10:18] and just as the soul is called immortal, yet not as God, of whom it was said, "Who alone hath immortality;" and just as a man is called wise, yet not as God, of whom it was said, "To God the only wise;" so fire is called eternal, yet not as God, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 542, 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 which Augustin replies to all the several statements in the letter of Petilianus, as though disputing with an adversary face to face. (HTML)
Chapter 23 (HTML)
... ‘Two disciples, the sons of Zebedee, came unto Him, saying, Lord, when thou comest into thy kingdom grant that we may sit, one on Thy right hand, and the other on Thy left hand. But Jesus said unto them, Ye ask a difficult thing: can ye drink of the cup that I drink of, and be baptized with the baptism that I am baptized with? They said unto Him, We are able. And He said unto them, Ye can indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized,’[Mark 10:35-39] and so forth. If these are two baptisms, you commend us by your malice, we must needs confess. For when you kill our bodies, then we do celebrate a second baptism; but it is that we are baptized with our baptism and with blood, like Christ. Blush, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 39, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book I (HTML)
Christ, the Head and the Body; Owing to the Union of the Natures in the Person of Christ, He Both Remained in Heaven, and Walked About on Earth; How the One Christ Could Ascend to Heaven; The Head, and the Body, the One Christ. (HTML)
CCEL Footnote 422 (In-Text, Margin)
... may ascend who descended, since no one ascends who did not descend. All, therefore, who have to be changed and raised must meet together in a union with Christ, so that the Christ who descended may ascend, reckoning His body (that is to say, His Church) as nothing else than Himself, because it is of Christ and the Church that this is most truly understood: “And they twain shall be one flesh;” concerning which very subject He expressly said Himself, “So then they are no more twain, but one flesh.”[Mark 10:8] To ascend, therefore, they would be wholly unable, since “no man hath ascended up to heaven, but He that came down from heaven, even the Son of man which is in heaven.” For although it was on earth that He was made the Son of man, yet He did not ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 86, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
What is Proposed to Be Here Treated. (HTML)
CCEL Footnote 730 (In-Text, Margin)
... the ground of its being properly man’s work, not God’s; although there is no reason for supposing, without an example, that his perfection exists, even if it is possible. That these assertions are vain will be clear enough, after it has been also plainly shown that even man’s righteousness must be attributed to the operation of God, although not taking place without man’s will; and we therefore cannot deny that his perfection is possible even in this life, because all things are possible with God,[Mark 10:27] —both those which He accomplishes of His own sole will, and those which He appoints to be done with the cooperation with Himself of His creature’s will. Accordingly, whatever of such things He does not effect is no doubt without an example in the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 144, footnote 8 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
'This Body of Death,' So Called from Its Defect, Not from Its Substance. (HTML)
CCEL Footnote 1289 (In-Text, Margin)
... that I am! who shall liberate me from the body of this death?” Let him pray, let him entreat for the help of the mighty Physician. Why gainsay that prayer? Why cry down that entreaty? Why shall the unhappy suitor be hindered from begging for the mercy of Christ,—and that too by Christians? For, it was even they who were accompanying Christ that tried to prevent the blind man, by clamouring him down, from begging for light; but even amidst the din and throng of the gainsayers He hears the suppliant;[Mark 10:46-52] whence the response: “The grace of God, through Jesus Christ out Lord.”
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 22, footnote 1 (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 XVI (HTML)
CCEL Footnote 154 (In-Text, Margin)
... man’s instinctive sense does not so revolt against what was done in the case of this woman, at her husband’s bidding, as we formerly shuddered when the thing itself was set forth without any example. But in this section of the Gospel nothing is to be more steadily kept in view, than that so great is the evil of fornication, that, while married people are bound to one another by so strong a bond, this one cause of divorce is excepted; but as to what fornication is, that we have already discussed.[Mark 10:9]
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 22, footnote 1 (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 XVI (HTML)
CCEL Footnote 154 (In-Text, Margin)
... man’s instinctive sense does not so revolt against what was done in the case of this woman, at her husband’s bidding, as we formerly shuddered when the thing itself was set forth without any example. But in this section of the Gospel nothing is to be more steadily kept in view, than that so great is the evil of fornication, that, while married people are bound to one another by so strong a bond, this one cause of divorce is excepted; but as to what fornication is, that we have already discussed.[Mark 10:12]
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 136, 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 Two Blind Men and the Dumb Demoniac Whose Stories are Related Only by Matthew. (HTML)
CCEL Footnote 960 (In-Text, Margin)
69. Matthew proceeds with his narrative in the following terms: “And when Jesus departed thence, two blind men followed Him, crying and saying, Thou son of David, have mercy on us;” and so on, down to the verse where we read, “But the Pharisees said, He casteth out devils through the prince of the devils.” Matthew is the only one who introduces this account of the two blind men and the dumb demoniac. For those two blind men, whose story is given also by the others,[Mark 10:46-52] are not the two before us here. Nevertheless there is such similarity in the occurrences, that if Matthew himself had not recorded the latter incident as well as the former, it might have been thought that the one which he relates at present has also been given by ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 156, 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 Little Children on Whom He Laid His Hands; Of the Rich Man to Whom He Said, ‘Sell All that Thou Hast;’ Of the Vineyard in Which the Labourers Were Hired at Different Hours; And of the Question as to the Absence of Any Discrepancy Between Matthew and the Other Two Evangelists on These Subjects. (HTML)
CCEL Footnote 1117 (In-Text, Margin)
123. Matthew proceeds thus: “Then were there brought unto Him little children, that He should put His hands on them, and pray; and the disciples rebuked them;” and so on, down to where we read, “For many are called, but few are chosen.” Mark has followed the same order here as Matthew.[Mark 10:13-31] But Matthew is the only one who introduces the section relating to the labourers who were hired for the vineyard. Luke, on the other hand, first mentions what He said to those who were asking each other who should be the greatest, and next subjoins at once the passage concerning the man whom they had seen casting out devils, although he did not follow ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 158, 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 Absence of Any Antagonism Between Matthew and Mark, or Between Matthew and Luke, in the Account Offered of the Giving of Sight to the Blind Men of Jericho. (HTML)
CCEL Footnote 1126 (In-Text, Margin)
125. Matthew continues thus: “And as they departed from Jericho, a great multitude followed Him. And, behold, two blind men sitting by the wayside heard that Jesus passed by, and cried out, saying, Have mercy on us, O Lord, thou Son of David;” and so on, down to the words, “And immediately their eyes received sight, and they followed Him.” Mark also records this incident, but mentions only one blind man.[Mark 10:46-52] This difficulty is solved in the way in which a former difficulty was explained which met us in the case of the two persons who were tormented by the legion of devils in the territory of the Gerasenes. For, that in this instance also of the two blind men whom he [Matthew] alone has introduced ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 409, 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, Mark viii. 34, ‘If any man would come after me, let him deny himself,’ etc. And on the words 1 John ii. 15, ‘if any man love the world, the love of the Father is not in him.’ (HTML)
CCEL Footnote 3164 (In-Text, Margin)
... man has made for himself, but what Christ hath trodden in His passage is worn smooth. For who would not wish to go to exaltation? Elevation is pleasing to all; but humility is the step to it. Why dost thou put out thy foot beyond thee? Thou hast a mind to fall, not to ascend. Begin by the step, and so thou hast ascended. This step of humility those two disciples were loth to have an eye to, who said, “Lord, bid that one of us may sit at Thy right hand, and the other at the left in Thy kingdom.”[Mark 10:37] They sought for exaltation, they did not see the step. But the Lord showed them the step. For what did He answer them? “Ye who seek the hill of exaltation, can ye drink the cup of humiliation?” And therefore He does not say simply, “Let him deny ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 177, 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 VI. 60–72. (HTML)
CCEL Footnote 542 (In-Text, Margin)
... deed, wishes the light to shine for him, lest he stumble; he who has already stumbled and fallen within; that which he is afraid of in his body has already befallen him in his heart. Hence, to avoid the tediousness of running through them separately, a bad man makes a bad use of all the good creatures of God: a good man, on the contrary, makes a good use of the evil deeds of wicked men. And what is so good as the one God? Since, indeed, the Lord Himself said, “There is none good, but the one God.”[Mark 10:10] By how much He is better, then, by so much the better use He makes of our evil deeds. What worse than Judas? Among all that adhered to the Master, among the twelve, to him was committed the common purse; to him was allotted the dispensing for the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 422, footnote 4 (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 XVIII. 28–32. (HTML)
CCEL Footnote 1837 (In-Text, Margin)
... any one to death? Nay more, did not the Lord Himself call that same death of His, that is, the death of the cross, a putting to death, as we read in Mark, where he says, “Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn Him to death, and shall deliver Him to the Gentiles: and they shall mock Him, and shall spit upon Him, and shall scourge Him, and shall put Him to death, and the third day He shall rise again”?[Mark 10:33-34] There is no doubt, therefore, that in so speaking the Lord signified what death He should die: not that He here meant the death of the cross to be understood, but that the Jews were to deliver Him up to the Gentiles, or, in other words, to the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 385, footnote 9 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXIX (HTML)
CCEL Footnote 3736 (In-Text, Margin)
16. “Render,” he saith, “to our neighbours seven times so much into their bosoms” (ver. 13). Not any evil things he is wishing, but things just he is foretelling and prophesying as to come. But in the number seven, that is, in sevenfold retribution, he would have the completeness of the punishment to be perceived, for with this number fulness is wont to be signified. Whence also there is this saying for the good, “He shall receive in this world seven times as much:”[Mark 10:30] which hath been put for all. “As if having nothing, and possessing all things.” Of neighbours he is speaking, because amongst them dwelleth the Church even unto the day of severing: for not now is made the corporal separation. “Into their bosoms,” he saith, as ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 557, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXVIII (HTML)
CCEL Footnote 5101 (In-Text, Margin)
... Lord” (ver. 1), praise the Lord. The praise of God could not be expressed in fewer words than these, “For He is good.” I see not what can be more solemn than this brevity, since goodness is so peculiarly the quality of God, that the Son of God Himself when addressed by some one as “Good Master,” by one, namely, who beholding His flesh, and comprehending not the fulness of His divine nature, considered Him as man only, replied, “Why callest thou Me good? There is none good but one, that is, God.”[Mark 10:17-18] And what is this but to say, If thou wishest to call Me good, recognise Me as God? But since it is addressed, in revelation of things to come, to a people freed from all toil and wandering in pilgrimage, and from all admixture with the wicked, which ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 557, footnote 8 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXVIII (HTML)
CCEL Footnote 5107 (In-Text, Margin)
4. But, when my enemies have been brought to contempt, let not my friend present himself unto me as a good man, so as to bid me repose my hope in himself: for “It is better to trust in the Lord, than to put any confidence in man” (ver. 8). Nor let any one, who may in a certain sense be styled a good angel, be regarded by myself as one in whom I ought to put my trust: for “no one is good, save God alone;”[Mark 10:18] and when a man or an angel appear to aid us, when they do this of sincere affection, He doth it through them, who made them good after their measure. “It is” therefore “better to trust in the Lord, than to put any confidence in princes” (ver. 9). For angels also are called princes, even as we ...
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 93, footnote 13 (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 Alleged Discrepancy in the Gospels in regard to the Genealogy of Christ. (HTML)
CCEL Footnote 137 (In-Text, Margin)
14. A few of the careful, however, having obtained private records of their own, either by remembering the names or by getting them in some other way from the registers, pride themselves on preserving the memory of their noble extraction. Among these are those already mentioned, called Desposyni, on account of their connection with the family of the Saviour. Coming from Nazara and Cochaba, villages of Judea,[Mark 10:1] into other parts of the world, they drew the aforesaid genealogy from memory and from the book of daily records as faithfully as possible.
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 259, footnote 6 (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 VI (HTML)
The Writings of Clement. (HTML)
CCEL Footnote 1846 (In-Text, Margin)
3. Besides these there is his Hortatory Discourse addressed to the Greeks; three books of a work entitled the Instructor; another with the title What Rich Man is Saved?[Mark 10:17] the work on the Passover; discussions on Fasting and on Evil Speaking; the Hortatory Discourse on Patience, or To Those Recently Baptized; and the one bearing the title Ecclesiastical Canon, or Against the Judaizers, which he dedicated to Alexander, the bishop mentioned above.
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 169, footnote 4 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)
The Immutable. (HTML)
CCEL Footnote 1038 (In-Text, Margin)
... generated of her, i.e. made, or formed, is of the Holy Ghost. Joseph, ignorant of the mystery, was suspicions of adultery; he was therefore plainly taught the formation by the Spirit. It is this which He signified through the prophet when He said “A body hast thou prepared me” for the divine Apostle being full of the Spirit interpreted the prediction. If then the offering of gifts is the special function of priests and Christ in His humanity was called priest and offered no other sacrifice save[Mark 10:40] His own body, then the Lord Christ had a body.
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 209, footnote 1 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)
The Unconfounded. (HTML)
CCEL Footnote 1368 (In-Text, Margin)
“For after the resurrection the Lord shews both—both that the body is not of this nature, and that the body rises, for remember the history. After the passion and the resurrection the disciples were gathered together, and when the doors were shut the Lord stood in the midst of them. Never at any time before the passion did He do this. Could not then the Christ have done this even long before? For all things are possible to God.[Mark 10:27] But before the passion He did not do so lest you should suppose the incarnation an unreality or appearance, and think of the flesh of the Christ as spiritual, or that it came down from heaven and is of another substance than our flesh. Some have invented all these theories with the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 219, footnote 1 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)
The Impassible. (HTML)
CCEL Footnote 1417 (In-Text, Margin)
Eran. —We have learnt that all things are possible with God.[Mark 10:27]
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 298, footnote 11 (Image)
Athanasius: Select Writings and Letters
Arian History. (Historia Arianorum ad Monachos.) (HTML)
Arian History. (Historia Arianorum ad Monachos.) (HTML)
Persecution in Egypt. (HTML)
CCEL Footnote 1772 (In-Text, Margin)
... his piety towards Christ Dionysius the Bishop of the place, a godly man. But this person was as yet even ignorant of the Latin language, and unskilful in everything except impiety. And now one George, a Cappadocian, who was contractor of stores at Constantinople, and having embezzled all monies that he received, was obliged to fly, he commanded to enter Alexandria with military pomp, and supported by the authority of the General. Next, finding one Epictetus a novice, a bold young man, he loved him[Mark 10:21], perceiving that he was ready for wickedness; and by his means he carries on his designs against those of the Bishops whom he desires to ruin. For he is prepared to do everything that the Emperor wishes; who accordingly availing himself of his ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 342, footnote 2 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse I (HTML)
Texts Explained; Thirdly, Hebrews i. 4. Additional texts brought as objections; e.g. Heb. i. 4; vii. 22. Whether the word 'better' implies likeness to the Angels; and 'made' or 'become' implies creation. Necessary to consider the circumstances under which Scripture speaks. Difference between 'better' and 'greater;' texts in proof. 'Made' or 'become' a general word. Contrast in Heb. i. 4, between the Son and the Works in point of nature. The difference of the punishments under the two Covenants shews the difference of the natures of the Son and the Angels. 'Become' relates not to the nature of the Word, but to His manhood and office and relation towards us. Parallel passages in which the term is applied to the Eternal Father. (HTML)
... fall.’ This shews moreover that the Son is in the Father and the Father in the Son; for the Father being on the right, the Son is on the right; and while the Son sits on the right of the Father, the Father is in the Son. And the Angels indeed minister ascending and descending; but concerning the Son he saith, ‘And let all the Angels of God worship Him.’ And when Angels minister, they say, ‘I am sent unto thee,’ and, ‘The Lord has commanded;’ but the Son, though He say in human fashion, ‘I am sent[Mark 10:45],’ and comes to finish the work and to minister, nevertheless says, as being Word and Image, ‘I am in the Father, and the Father in Me;’ and, ‘He that hath seen Me, hath seen the Father;’ and, ‘The Father that abideth in Me, He doeth the works;’ for ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 542, footnote 10 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
(For 342.) Coss. Augustus Constantius III, Constans II, Præf. the same Longinus; Indict. xv; Easter-day iii Id. Apr., xvi Pharmuthi; Æra Dioclet. 58. (HTML)
... he-goats and the ashes of a heifer, sprinkled upon those who were unclean, were fit only to purify the flesh; but now, through the grace of God the Word, every man is thoroughly cleansed. Following Him, we may, even here, as on the threshold of the Jerusalem which is above, meditate beforehand on the feast which is eternal, as also the blessed Apostles, together following the Saviour Who was their Leader, have now become teachers of a like grace, saying, ‘Behold, we have left all, and followed Thee[Mark 10:28].’ For the following of the Lord, and the feast which is of the Lord, is not accomplished by words only, but by deeds, every enactment of laws and every command involving a distinct performance. For as great Moses, when administering the holy laws, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 164, footnote 9 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Salvina. (HTML)
CCEL Footnote 2405 (In-Text, Margin)
... not hastily conclude that this statement conflicts with that of the Lord: “verily I say unto you that a rich man shall hardly enter into the kingdom of heaven; and again I say unto you, It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of heaven.” Were it so, the salvation of Zacchæus the publican, described in scripture as a man of great wealth, would contradict the Lord’s declaration. But that what is impossible with men is possible with God[Mark 10:27] we are taught by the counsel of the apostle who thus writes to Timothy:—“charge them that are rich in this world that they be not highminded, nor trust in uncertain riches, but in the living God who giveth us richly all things to enjoy, that they do ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 196, footnote 14 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 2747 (In-Text, Margin)
... of a line distinguished in Greece down to the present day. He was said, indeed, to have in his veins the blood of Agamemnon who destroyed Troy after a ten years siege. But I shall praise only what belongs to herself, what wells forth from the pure spring of her holy mind. When in the gospel the apostles ask their Lord and Saviour what He will give to those who have left all for His sake, He tells them that they shall receive an hundredfold now in this time and in the world to come eternal life.[Mark 10:28-30] From which we see that it is not the possession of riches that is praiseworthy but the rejection of them for Christ’s sake; that, instead of glorying in our privileges, we should make them of small account as compared with God’s faith. Truly the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 222, footnote 3 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Julian. (HTML)
CCEL Footnote 3088 (In-Text, Margin)
Once upon a time a rich young man boasted that he had fulfilled all the requirements of the law, but the Lord said to him (as we read in the gospel): “One thing thou lackest: if thou wilt be perfect, go thy way, sell whatsoever thou hast, and give to the poor; and come and follow me.”[Mark 10:21] He who declared that he had done all things gave way at the first onset to the power of riches. Wherefore they who are rich find it hard to enter the kingdom of heaven, a kingdom which desires for its citizens souls that soar aloft free from all ties and hindrances. “Go thy way,” the Lord says, “and sell” not a part of thy substance but “all that thou ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 293, footnote 12 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Sabinianus. (HTML)
CCEL Footnote 3994 (In-Text, Margin)
... in your grave, the Lord will raise you though your flesh may stink. At least imitate those blind men for whose sake the Saviour left His home and heritage and came to Jericho. They were sitting in darkness and in the shadow of death when the light shone upon them. For when they learned that it was the Lord who was passing by they began to cry out saying: “Thou Son of David, have mercy on us.” You too will have your sight restored; if you cry to Him, and cast away your filthy garments at His call.[Mark 10:50] “When thou shalt turn and bewail thyself then shalt thou be saved, and then shalt thou know where thou hast hitherto been.” Let Him but touch your scars and pass his hands over your eyeballs; and although you may have been born blind from the womb ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 16, footnote 16 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On Baptism. (HTML)
CCEL Footnote 611 (In-Text, Margin)
... not Baptism, he hath not salvation; except only Martyrs, who even without the water receive the kingdom. For when the Saviour, in redeeming the world by His Cross, was pierced in the side, He shed forth blood and water; that men, living in times of peace, might be baptized in water, and, in times of persecution, in their own blood. For martyrdom also the Saviour is wont to call a baptism, saying, Can ye drink the cup which I drink, and be baptized with the baptism that I am baptized with[Mark 10:38]? And the Martyrs confess, by being made a spectacle unto the world, and to Angels, and to men; and thou wilt soon confess:—but it is not yet the time for thee to hear of this.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 141, footnote 13 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Words, And in One Holy Catholic Church, and in the Resurrection of the Flesh, and the Life Everlasting. (HTML)
CCEL Footnote 2332 (In-Text, Margin)
... says, And he that hateth his life in this world, shall keep it unto life eternal. And again, by preferring Christ to riches or kindred; And every one that hath forsaken brethren, or sisters, and the rest, shall inherit eternal life. Moreover it is by keeping the commandments, Thou shalt not commit adultery, Thou shalt not kill, and the rest which follow; as He answered to him that came to Him, and said, Good Master, what shall I do that I may have eternal life[Mark 10:17]? But further, it is by departing from evil works, and henceforth serving God; for Paul says, But now being made free from sin, and become servants to God, ye have your fruit unto sanctification, and the end eternal life.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 429, footnote 9 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Second Oration on Easter. (HTML)
CCEL Footnote 4622 (In-Text, Margin)
... on the contrary are to offer yourself to the smiter. How much more ascetic is the Gospel than the Law! Thou shalt not forswear thyself is the Law; but you are not to swear at all, either a greater or a lesser oath, for an oath is the parent of perjury . Thou shalt not join house to house, nor field to field, oppressing the poor; but you are to set aside willingly even your just possessions, and to be stripped for the poor, that without encumbrance you may take up the Cross[Mark 10:21] and be enriched with the unseen riches.
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 129, footnote 18 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
Without address. On the Perfection of the Life of Solitaries. (HTML)
CCEL Footnote 1975 (In-Text, Margin)
... amendment, because there is no certainty about the morrow; for many after many devices have not reached the morrow. He ought not to be beguiled by over eating, whence come dreams in the night. He ought not to be distracted by immoderate toil, nor overstep the bounds of sufficiency, as the apostle says, “Having food and raiment let us be therewith content;” unnecessary abundance gives appearance of covetousness, and covetousness is condemned as idolatry. A Christian ought not to be a lover of money,[Mark 10:23-24] nor lay up treasure for unprofitable ends. He who comes to God ought to embrace poverty in all things, and to be riveted in the fear of God, according to the words, “Rivet my flesh in thy fear, for I am afraid of thy judgments.” The Lord grant that ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 276, footnote 2 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To the same Amphilochius. (HTML)
CCEL Footnote 2977 (In-Text, Margin)
Now “no man” seems to be a general expression, so that not even one person is excepted by it, but this is not its use in Scripture, as I have observed in the passage “there is none good but one, that is, God.”[Mark 10:18] For even in this passage the Son does not so speak to the exclusion of Himself from the good nature. But, since the Father is the first good, we believe the words “no man” to have been uttered with the understood addition of “first.” So with the passage “No man knoweth the Son but the Father;” even here there is no charge of ignorance against the Spirit, but only a testimony that knowledge ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 73, footnote 5 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book IV (HTML)
... God, through Jesus Christ, to Whom be glory for ever and ever. They argue also that He alone is true, for Isaiah says, They shall bless Thee, the true God, and the Lord Himself has borne witness in the Gospel, saying, And this is life eternal that they should know Thee, the only true God, and Jesus Christ Whom Thou hast sent. Again they reason that He alone is good, to leave no goodness for the Son, because it has been said through Him, There is none good save One, even God[Mark 10:18]; and that He alone has power, because Paul has said, Which in His own times He shall shew to us, Who is the blessed and only Potentate, the King of kings and Lord of lords. And further, they profess themselves certain that in the Father there ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 160, footnote 1 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book IX (HTML)
... nature, and attributing to the form of God what is appropriate only to the form of the servant. Let us pass on, then, to answer their statements in detail. We can always safely distinguish the two kinds of utterances, since the only true faith lies in the confession of Jesus Christ as Word and flesh, that is, God and Man. The heretics consider it necessary to deny that our Lord Jesus Christ by virtue of His nature was divine, because He said, Why callest thou Me good? None is good save one, God[Mark 10:18]. Now a satisfactory answer must stand in direct relation to the matter of enquiry, for only in that case will it furnish a reply to the question put. At the outset, then, I would ask these misinterpreters, “Do you think that the Lord resented being ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 41, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Duties of the Clergy. (HTML)
Book I. (HTML)
Chapter L. The Levites ought to be utterly free from all earthly desires. What their virtues should be on the Apostle's own showing, and how great their purity must be. Also what their dignity and duty is, for the carrying out of which the chief virtues are necessary. He states that these were not unknown to the philosophers, but that they erred in their order. Some are by their nature in accordance with duty, which yet on account of what accompanies them become contrary to duty. From whence he gathers what gifts the office of the Levites demands. To conclude, he adds an exposition of Moses' words when blessing the tribe of Levi. (HTML)
255. If, then, in the Gospel of the Lord the people themselves were taught and led to despise riches,[Mark 10:23] how much more ought ye Levites no longer to be bound down by earthly desires. For your portion is God. For when their earthly possessions were portioned out by Moses to the people of our fathers, the Lord suffered not the Levites to have a share in that earthly possession, for He Himself would be the strength of their inheritance. Wherefore David says: “The Lord is the portion of mine inheritance and of my cup.” Whence we get the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 225, footnote 9 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book II. (HTML)
Introduction. (HTML)
... principles, which cannot be overthrown. If the Son had His origin in nothing, He is not Son; if He is a creature, He is not the Creator; if He was made, He did not make all things; if He needs to learn, He hath no foreknowledge; if He is a receiver, He is not perfect; if He progress, He is not God. If He is unlike (the Father) He is not the (Father’s) image; if He is Son by grace, He is not such by nature; if He have no part in the Godhead, He hath it in Him to sin. “There is none good, but Godhead.”[Mark 10:18]
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 292, footnote 8 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter V. Ambrose answers those who press the words of the Lord to the mother of Zebedee's children, by saying that they were spoken out of kindness, because Christ was unwilling to cause her grief. Ample reason for such tenderness is brought forward. The Lord would rather leave the granting of that request to the Father, than declare it to be impossible. This answer of Christ's, however, is not to His detriment, as is shown both by His very words, and also by comparing them with other passages. (HTML)
64. Lastly, that you may learn it was no sign of weakness, but rather of tenderness, that He said: “It is not Mine to give to you;” note that when the sons of Zebedee make the request without their mother, He said nothing about the Father; for thus it is written: “It is not Mine to give to you, but those for whom it has been prepared.”[Mark 10:40] So the Evangelist Mark has stated it. But when the mother makes this request on her sons’ behalf, as we find it in Matthew, He says: “It is not Mine to give to you, but to those for whom it has been prepared of My Father.” Here He added: “of My Father,” for a mother’s feelings demanded greater tenderness.
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 544, footnote 4 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part III. Containing Conferences XVIII.-XXIV. (HTML)
Conference XXIV. Conference of Abbot Abraham. On Mortification. (HTML)
Chapter XXVI. How the promise of an hundredfold in this life is made to those whose renunciation is perfect. (HTML)
... on to consider the nature of those things which Christ gives back to us in this world for our scorn of worldly advantages, more particularly according to the Gospel of Mark who says: “There is no man who hath left house or brethren or sisters or mother or children or lands for My sake and the gospel’s sake, who shall not receive an hundred times as much now in this time: houses and brethren and sisters and mothers and children and lands, with persecutions, and in the world to come life eternal.”[Mark 10:29-30] For he who for the sake of Christ’s name disregards the love of a single father or mother or child, and gives himself over to the purest love of all who serve Christ, will receive an hundred times the amount of brethren and kinsfolk; since instead ...