Early Church Fathers Scripture Index : Texts
Mark 13:32
There are 25 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 401, footnote 1 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book II (HTML)
Chapter XXVIII.—Perfect knowledge cannot be attained in the present life: many questions must be submissively left in the hands of God. (HTML)
CCEL Footnote 3225 (In-Text, Margin)
6. But, beyond reason inflated [with your own wisdom], ye presumptuously maintain that ye are acquainted with the unspeakable mysteries of God; while even the Lord, the very Son of God, allowed that the Father alone knows the very day and hour of judgment, when He plainly declares, “But of that day and that hour knoweth no man, neither the Son, but the Father only.”[Mark 13:32] If, then, the Son was not ashamed to ascribe the knowledge of that day to the Father only, but declared what was true regarding the matter, neither let us be ashamed to reserve for God those greater questions which may occur to us. For no man is superior to his master. If any one, therefore, says to us, “How then ...
Ante-Nicene Fathers, Volume 3, page 215, footnote 2 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
A Treatise on the Soul. (HTML)
The Judicial Retribution of These Migrations Refuted with Raillery. (HTML)
CCEL Footnote 1725 (In-Text, Margin)
... more complete than that which comes at the very last—nothing, moreover, is more complete than that which is especially divine. Accordingly, God’s judgment will be more full and complete, because it will be pronounced at the very last, in an eternal irrevocable sentence, both of punishment and of consolation, (on men whose) souls are not to transmigrate into beasts, but are to return into their own proper bodies. And all this once for all, and on “that day, too, of which the Father only knoweth;”[Mark 13:32] (only knoweth,) in order that by her trembling expectation faith may make full trial of her anxious sincerity, keeping her gaze ever fixed on that day, in her perpetual ignorance of it, daily fearing that for which she yet daily hopes.
Ante-Nicene Fathers, Volume 9, page 109, 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 XLII. (HTML)
CCEL Footnote 2922 (In-Text, Margin)
[29] Take heed to yourselves, that your hearts become not heavy with inordinate desire, and drunkenness, and the care of the world at any time, and that day come [30] upon you suddenly: for it is as a shock that shocks all the inhabitants that are on the [31] face of the whole earth. Watch at all times, and pray, that ye may be worthy to escape [Arabic, p. 161] from all the things that are to be, and that ye may stand before the Son of [32] man.[Mark 13:32] Of that day and of that hour hath no man learned, not even the angels [33] of heaven, neither the Son, but the Father. See ye, and watch and pray: for ye know [34] not when that time will be. It is as a man, who journeyed, and left his house, and gave his ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 30, footnote 18 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The unity and equality of the Trinity are demonstrated out of the Scriptures; and the true interpretation is given of those texts which are wrongly alleged against the equality of the Son. (HTML)
In What Manner the Son is Said Not to Know the Day and the Hour Which the Father Knows. Some Things Said of Christ According to the Form of God, Other Things According to the Form of a Servant. In What Way It is of Christ to Give the Kingdom, in What Not of Christ. Christ Will Both Judge and Not Judge. (HTML)
Again, “Of that day and that hour knoweth no man, no, not the angels which are in heaven; neither the Son, but the Father.”[Mark 13:32] For He is ignorant of this, as making others ignorant; that is, in that He did not so know as at that time to show His disciples: as it was said to Abraham, “Now I know that thou fearest God,” that is, now I have caused thee to know it; because he himself, being tried in that temptation, became known to himself. For He was certainly going to tell this same thing to His disciples at the fitting time; speaking of which yet ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 30, footnote 19 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The unity and equality of the Trinity are demonstrated out of the Scriptures; and the true interpretation is given of those texts which are wrongly alleged against the equality of the Son. (HTML)
In What Manner the Son is Said Not to Know the Day and the Hour Which the Father Knows. Some Things Said of Christ According to the Form of God, Other Things According to the Form of a Servant. In What Way It is of Christ to Give the Kingdom, in What Not of Christ. Christ Will Both Judge and Not Judge. (HTML)
Again, “Of that day and that hour knoweth no man, no, not the angels which are in heaven; neither the Son, but the Father.” For He is ignorant of this, as making others ignorant; that is, in that He did not so know as at that time to show His disciples:[Mark 13:32] as it was said to Abraham, “Now I know that thou fearest God,” that is, now I have caused thee to know it; because he himself, being tried in that temptation, became known to himself. For He was certainly going to tell this same thing to His disciples at the fitting time; speaking of which yet future as if past, He says, “Henceforth I call you not servants, but ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 411, footnote 3 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Mark xiii. 32, ‘But of that day or that hour knoweth no one, not even the angels in heaven, neither the Son, but the Father.’ (HTML)
CCEL Footnote 3176 (In-Text, Margin)
1. advice, Brethren, which ye have just heard Scripture give, when it tells us to watch for the last day, every one should think of as concerning his own last day; lest haply when ye judge or think the last day of the world to be far distant, ye slumber with respect to your own last day. Ye have heard what Jesus said concerning the last day of this world, “That neither the Angels of heaven, nor the Son knew it, but the Father.”[Mark 13:32] Where indeed there is a great difficulty, lest understanding this in a carnal way, we think that the Father knoweth anything which the Son knoweth not. For indeed when He said, “the Father knoweth it;” He said this because in the Father the Son also knoweth it. For what is there in ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 15, footnote 9 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm VI (HTML)
CCEL Footnote 159 (In-Text, Margin)
... He will come to judge the quick and dead. Which coming, it is believed, is to be, after reckoning the years from Adam, seven thousand years: so as that seven thousand years should pass as seven days, and afterwards that time arrive as it were the eighth day. But since it has been said by the Lord, “It is not yours to know the times, which the Father hath put in His own power:” and, “But of the day and that hour knoweth no man, no, neither angel, nor Power, neither the Son, but the Father alone:”[Mark 13:32] and again, that which is written, “that the day of the Lord cometh as a thief,” shows clearly enough that no man should arrogate to himself the knowledge of that time, by any computation of years. For if that day is to come after seven thousand ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 40, footnote 9 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm X (HTML)
CCEL Footnote 402 (In-Text, Margin)
... which, in this Psalm, many things have been said, will come the manifest things of the Son, of which a little has been now said at the end of the same Psalm. But the title is given from the former, which here occupy the larger portion. Indeed, the very day of the Lord’s advent may be rightly numbered among the hidden things of the Son, although the very presence of the Lord itself will be manifest. For of that day it is said, that no man knoweth it, neither angels, nor powers, nor the Son of man.[Mark 13:32] What then so hidden, as that which is said to be hidden even to the Judge Himself, not as regards knowledge, but disclosure? But concerning the hidden things of the Son, even if any one would not wish to understand the Son of God, but of David ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 91, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXVII (HTML)
Part 1 (HTML)
CCEL Footnote 850 (In-Text, Margin)
1. With terror do they hear of the coming of the last day, who will not be secure by living well: and who fain would live ill, long. But it was for useful purposes that God willed that day to remain unknown; that the heart may be ever ready to expect that of which it knows it is to come, but knows not when it is to come. Seeing, however, that our Lord Jesus Christ was sent to us to be our “Master,” He said, that “of the day not even the Son of Man knew,”[Mark 13:32] because it was not part of His office as our Master that through Him it should become known to us. For indeed the Father knoweth nothing that the Son knoweth not; since that is the Very Knowledge of the Father Itself, which is His Wisdom; now His Son, His Word, is “His ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 309, footnote 4 (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)
Extracts from the Thalia of Arius. Arius maintains that God became a Father, and the Son was not always; the Son out of nothing; once He was not; He was not before his generation; He was created; named Wisdom and Word after God's attributes; made that He might make us; one out of many powers of God; alterable; exalted on God's foreknowledge of what He was to be; not very God; but called so as others by participation; foreign in essence from the Father; does not know or see the Father; does not know Himself. (HTML)
... originated and created, and is one of these. Afterwards, as though he had succeeded to the devil’s recklessness, he has stated in his Thalia, that ‘even to the Son the Father is invisible,’ and ‘the Word cannot perfectly and exactly either see or know His own Father;’ but even what He knows and what He sees, He knows and sees ‘in proportion to His own measure,’ as we also know according to our own power. For the Son, too, he says, not only knows not the Father exactly, for He fails in comprehension[Mark 13:32], but ‘He knows not even His own essence;’—and that ‘the essences of the Father and the Son and the Holy Ghost, are separate in nature, and estranged, and disconnected, and alien, and without participation of each other;’ and, in his own words, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 408, footnote 6 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse III (HTML)
Introductory to Texts from the Gospels on the Incarnation. Enumeration of texts still to be explained. Arians compared to the Jews. We must recur to the Regula Fidei. Our Lord did not come into, but became, man, and therefore had the acts and affections of the flesh. The same works divine and human. Thus the flesh was purified, and men were made immortal. Reference to I Pet. iv. 1. (HTML)
... makes all things, as ye think, who said upon the Cross ‘My God, My God, why hast Thou forsaken Me?’ and before that had prayed, ‘Glorify Thy Name,’ and, ‘O Father, glorify Thou Me with the glory which I had with Thee before the world was.’ And He used to pray in the deserts and charge His disciples to pray lest they should enter into temptation; and, ‘The spirit indeed is willing,’ He said, ‘but the flesh is weak.’ And, ‘Of that day and that hour knoweth no man, no, nor the Angels, neither the Son[Mark 13:32].’” Upon this again say the miserable men, “If the Son were, according to your interpretation, eternally existent with God, He had not been ignorant of the Day, but had known as Word; nor had been forsaken as being coexistent; nor had asked to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 416, footnote 6 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse III (HTML)
Texts Explained; Eleventhly, Mark xiii. 32 and Luke ii. 52. Arian explanation of the former text is against the Regula Fidei; and against the context. Our Lord said He was ignorant of the Day, by reason of His human nature. If the Holy Spirit knows the Day, therefore the Son knows; if the Son knows the Father, therefore He knows the Day; if He has all that is the Father's, therefore knowledge of the Day; if in the Father, He knows the Day in the Father; if He created and upholds all things, He knows when they will cease to be. He knows not as Man, argued from Matt. xxiv. 42. As He asked about Lazarus's grave, &c., yet knew, so He knows; as S. Paul says, 'whether in the body I know not,' &c., yet knew, so He knows. He said He knew not for ou (HTML)
42. things being so, come let us now examine into ‘But of that day and that hour knoweth no man, neither the Angels of God, nor the Son[Mark 13:32];’ for being in great ignorance as regards these words, and being stupefied about them, they think they have in them an important argument for their heresy. But I, when the heretics allege it and prepare themselves with it, see in them the giants again fighting against God. For the Lord of heaven and earth, by whom all things were made, has to litigate before them about day and hour; and the Word who knows all things is accused ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 307, footnote 22 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Third Theological Oration. On the Son. (HTML)
CCEL Footnote 3544 (In-Text, Margin)
But in opposition to all these, do you reckon up for me the expressions which make for your ignorant arrogance, such as “My God and your God,” or greater, or created, or made, or sanctified; Add, if you like, Servant and Obedient and Gave and Learnt, and was commanded, was sent, can do nothing of Himself, either say, or judge, or give, or will. And further these,—His ignorance,[Mark 13:32] subjection, prayer, asking, increase, being made perfect. And if you like even more humble than these; such as speak of His sleeping, hungering, being in an agony, and fearing; or perhaps you would make even His Cross and Death a matter of reproach to Him. His Resurrection and Ascension I fancy you will ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 315, footnote 6 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Fourth Theological Oration, Which is the Second Concerning the Son. (HTML)
CCEL Footnote 3674 (In-Text, Margin)
XV. Their tenth objection is the ignorance, and the statement that Of the last day and hour knoweth no man, not even the Son Himself, but the Father.[Mark 13:32] And yet how can Wisdom be ignorant of anything—that is, Wisdom Who made the worlds, Who perfects them, Who remodels them, Who is the Limit of all things that were made, Who knoweth the things of God as the spirit of a man knows the things that are in him? For what can be more perfect than this knowledge? How then can you say that all things before that hour He knows accurately, and all things that are to happen about the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 119, footnote 1 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To the Cæsareans. A defence of his withdrawal, and concerning the faith. (HTML)
CCEL Footnote 1824 (In-Text, Margin)
... righteousness and wisdom, is said to know righteousness and wisdom; but to be ignorant of unrighteousness and wickedness; for God who created us is not unrighteousness and wickedness. If, then, God is said to know about Himself that which is, and not to know that which is not; and if our Lord, according to the purpose of the Incarnation and the denser doctrine, is not the ultimate object of desire; then our Saviour does not know the end and the ultimate blessedness. But He says the angels do not know;[Mark 13:32] that is to say, not even the contemplation which is in them, nor the methods of their ministries are the ultimate object of desire. For even their knowledge, when compared with the knowledge which is face to face, is dense. Only the Father, He says, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 276, footnote 1 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To the same Amphilochius. (HTML)
CCEL Footnote 2976 (In-Text, Margin)
1. has already frequently been made concerning the saying of the gospels as to our Lord Jesus Christ’s ignorance of the day and of the hour of the end;[Mark 13:32] an objection constantly put forward by the Anomœans to the destruction of the glory of the Only-Begotten, in order to show Him to be unlike in essence and subordinate in dignity; inasmuch as, if He know not all things, He cannot possess the same nature nor be regarded as of one likeness with Him, who by His own prescience and faculty of forecasting the future has knowledge coextensive with the universe. This question ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 277, footnote 1 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To the same Amphilochius. (HTML)
CCEL Footnote 2988 (In-Text, Margin)
2. It would be worthy of your diligence to set the phrases of the Gospel side by side, and compare together those of Matthew and those of Mark, for these two alone are found in concurrence in this passage. The wording of Matthew is “of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.” That of Mark runs, “But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.”[Mark 13:32] What is noticeable in these passages is this; that Matthew says nothing about the ignorance of the Son, and seems to agree with Mark as to sense in saying “but my Father only.” Now I understand the word “only” to have been used in contradistinction to the angels, but ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 27, footnote 5 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Synodis or On the Councils. (HTML)
De Synodis or On the Councils. (HTML)
CCEL Footnote 505 (In-Text, Margin)
... And was found in fashion as a man, and say Christ’s body was only a phantasm and not a body. Away with the Gospel of John, lest Sabellius learn from it, I and the Father are one. Nor must those who now affirm the Son to be a creature find it written, The Father is greater than I. Nor must those who wish to declare that the Son is unlike the Father read: But of that day and hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father[Mark 13:32]. We must dispense, too, with the books of Moses, lest the darkness be thought coeval with God who dwells in the unborn light, since in Genesis the day began to be after the night; lest the years of Methuselah extend later than the date of the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 48, footnote 4 (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 I (HTML)
... absolute line between power and the want of power. That line is so clear that He Himself has avowed concerning God the Father, The Father is greater than I. So frank a confession silences all demur; it is blasphemy and madness to assign the dignity and nature of God to One who disclaims them. So utterly devoid is He of the qualities of true God that He actually bears witness concerning Himself, But of that day and hour knoweth no one, neither the angels in heaven nor the Son, but God only[Mark 13:32]. A son who knows not his father’s secret must, from his ignorance, be alien from the father who knows; a nature limited in knowledge cannot partake of that majesty and might which alone is exempt from the tyranny of ignorance.
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 48, footnote 12 (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 I (HTML)
... greater than I, and I and the Father are One, or between None is good save One, even God, and He that hath seen Me hath seen the Father also, or a difference so wide as that between Father, all things that are Mine are Thine, and Thine are Mine, and That they may know Thee, the only true God, or between I in the Father and the Father in Me, and But of the day and hour knoweth no one, neither the angels in heaven nor the Son, but the Father only[Mark 13:32], is explained by a discrimination between gradual revelation and full expression of His nature and power. Both are utterances of the same Speaker, and an exposition of the real force of each group will shew that Christ’s true Godhead is no whit ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 156, footnote 3 (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)
... Thee the only true God, they attempt to establish the theory that Christ is called God by a mere title, not as being very God. Further, to exclude Him from the proper nature of the true God, they quote, The Son can do nothing of Himself except that which He hath seen the Father do. They use also the text, The Father is greater than I. Finally, when they repeat the words, Of that day and that hour knoweth no one, neither the angels in heaven, nor the Son, but the Father only[Mark 13:32], as though they were the absolute renunciation of His claim to divinity, they boast that they have overthrown the faith of the Church. The birth, they say, cannot raise to equality the nature which the limitation of ignorance degrades. The Father’s ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 129, footnote 9 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book II. (HTML)
Chapter XI. We shall follow the example of Abdemelech, if we believe that the Son and Holy Spirit know all things. This knowledge is attributed in Scripture to the Spirit, and also to the Son. The Son is glorified by the Spirit, as also the Spirit by the Son. Also, inasmuch as we read that the Father, the Son, and the Spirit say and reveal the same things, we must acknowledge in Them a oneness of nature and knowledge. Lastly, that the Spirit searcheth the deep things of God is not a mark of ignorance, since the Father and the Son are likewise said to search, and Paul, although chosen by Christ, yet was taught by the Spirit. (HTML)
116. Therefore, that you may observe that He knows all things, when the Son said: “But of that day and hour knoweth no one, not even the Angels of heaven,”[Mark 13:32] He excepted the Holy Spirit. But if the Holy Spirit is excepted from ignorance, how is the Son of God not excepted?
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 308, footnote 7 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter XVI. The Arians are condemned by the Holy Spirit through the mouth of David: for they dare to limit Christ's knowledge. The passage cited by them in proof of this is by no means free from suspicion of having been corrupted. But to set this right, we must mark the word “Son.” For knowledge cannot fail Christ as Son of God, since He is Wisdom; nor the recognition of any part, for He created all things. It is not possible that He, who made the ages, cannot know the future, much less the day of judgment. Such knowledge, whether it concerns anything great or small, may not be denied to the Son, nor yet to the Holy Spirit. Lastly, various proofs are given from which we can gather that this knowledge exists in Christ. (HTML)
192. It is written, they say: “But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father only.”[Mark 13:32] First of all the ancient Greek manuscripts do not contain the words, “neither the Son.” But it is not to be wondered at if they who have corrupted the sacred Scriptures, have also falsified this passage. The reason for which it seems to have been inserted is perfectly plain, so long as it is applied to unfold such blasphemy.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 311, footnote 5 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter XVII. Christ acted for our advantage in being unwilling to reveal the day of judgment. This is made plain by other words of our Lord and by a not dissimilar passage from Paul's writings. Other passages in which the same ignorance seems to be attributed to the Father are brought forward to meet those who are anxious to know why Christ answered His disciples, as though He did not know. From these Ambrose argues against them that if they admit ignorance and inability in the Father, they must admit that the same Substance exists in the Son as in the Father; unless they prefer to accuse the Son of falsehood; since it belongs neither to Him nor to the Father to deceive, but the unity of both is pointed out in the passage named. (HTML)
213. But you ask, why did He not refuse His disciples as one who knew, but would not say; and, why did He state instead that neither the angels nor the Son knew?[Mark 13:32] I too will ask you why God says in Genesis: “I will go down now, and see whether they have done altogether according to the cry that is come unto Me. And if not, that I may know.” Why does Scripture also say of God: “And the Lord came down to see the city and the tower, which the sons of men builded.” Why also does the prophet say in the Book of the Psalms: “The Lord looked down upon the children of men, to see if ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 45, footnote 2 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selected Epistles of Gregory the Great. (HTML)
Book X. (HTML)
To Eulogius, Patriarch of Alexandria. (HTML)
CCEL Footnote 111 (In-Text, Margin)
Your to me most sweet and ever to be honoured Blessedness has informed me in your letter that our common son Anatolius, deacon of the city of Constantinople, had written to you to say that certain monks from the parts about Jerusalem had come to me to make some enquiry concerning the error of the Agnoitæ[Mark 13:32], and you say that he begged your Holiness to write to me to express your opinion with respect to this enquiry. But neither have monks come to me from the parts about Jerusalem to make any enquiry, nor do I think that the said our common son can have told you in his letters what was not the case; but I suspect that the interpreter has ...