Early Church Fathers Scripture Index : Texts
Mark 13
There are 67 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 1, page 536, footnote 5 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book V (HTML)
Chapter X.—By a comparison drawn from the wild olive-tree, whose quality but not whose nature is changed by grafting, he proves more important things; he points out also that man without the Spirit is not capable of bringing forth fruit, or of inheriting the kingdom of God. (HTML)
CCEL Footnote 4516 (In-Text, Margin)
... time, if left to grow wild and to run to wood, does itself become a wild olive; or again, if the wild olive be carefully tended and grafted, it naturally reverts to its former fruit-bearing condition: so men also, when they become careless, and bring forth for fruit the lusts of the flesh like woody produce, are rendered, by their own fault, unfruitful in righteousness. For when men sleep, the enemy sows the material of tares; and for this cause did the Lord command His disciples to be on the watch.[Mark 13:33] And again, those persons who are not bringing forth the fruits of righteousness, and are, as it were, covered over and lost among brambles, if they use diligence, and receive the word of God as a graft, arrive at the pristine nature of man—that ...
Ante-Nicene Fathers, Volume 2, page 45, footnote 7 (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 358 (In-Text, Margin)
... others.” “How, sir,” I said, “can they, after being cut all round about, fill up the same space?” He answered, “Those that shall be found small will be thrown into the middle of the building, and those that are larger will be placed on the outside, and they will hold them together.” Having spoken these words, he said to me, “Let us go, and after two days let us come and clean these stones, and cast them into the building; for all things around the tower must be cleaned, lest the Master come suddenly[Mark 13:36] and find the places about the tower dirty, and be displeased, and these stones be not returned for the building of the tower, and I also shall seem to be neglectful towards the Master.” And after two days we came to the tower, and he said to me, ...
Ante-Nicene Fathers, Volume 2, page 390, footnote 6 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book III (HTML)
CCEL Footnote 2502 (In-Text, Margin)
... 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.” 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 hominis, inveniet fidem in terra?” Et rursus: “Væ prægnantibus et lactantibus in illis diebus.”[Mark 13:17] Quanquamhæc quoque dicuntur allegorice. Propterea nec “tempora” præ finiit, “quge Pater posuit in sua potestate,” ut permaneret mundus per generationes. Illud autem: “Non omnes capiunt verbum hoc: sunt enim eunuchi, qui sic nati sunt; et sunt ...
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 5, page 218, footnote 1 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Dogmatical and Historical. (HTML)
Treatise on Christ and Antichrist. (HTML)
... place (whoso readeth, let him understand), then let them which be in Judea flee into the mountains, and let him which is on the housetop not come down to take his clothes; neither let him which is in the field return back to take anything out of his house. And woe unto them that are with child, and to them that give suck, in those days! for then shall be great tribulation, such as was not since the beginning of the world. And except those days should be shortened, there should no flesh be saved.”[Mark 13:14-20] And Daniel says, “And they shall place the abomination of desolation a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand two hundred and ninety-five days.”
Ante-Nicene Fathers, Volume 5, page 392, footnote 5 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Epistles of Cyprian. (HTML)
Firmilian, Bishop of Cæsarea in Cappadocia, to Cyprian, Against the Letter of Stephen. A.D. 256. (HTML)
CCEL Footnote 2933 (In-Text, Margin)
... whatever is baptized without, may obtain the grace of baptism by his disposition and faith, which doubtless is ridiculous in itself, as if either a wicked disposition could attract to itself from heaven the sanctification of the righteous, or a false faith the truth of believers. But that not all who call on the name of Christ are heard, and that their invocation cannot obtain any grace, the Lord Himself manifests, saying, “Many shall come in my name, saying, I am Christ, and shall deceive many.”[Mark 13:6] Because there is no difference between a false prophet and a heretic. For as the former deceives in the name of God or Christ, so the latter deceives in the sacrament of baptism. Both strive by falsehood to deceive men’s wills.
Ante-Nicene Fathers, Volume 5, page 426, footnote 5 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
On the Unity of the Church. (HTML)
CCEL Footnote 3140 (In-Text, Margin)
... given up to flames and fires, or lay down their lives, thrown to the wild beasts, that will not be the crown of faith, but the punishment of perfidy; nor will it be the glorious ending of religious valour, but the destruction of despair. Such a one may be slain; crowned he cannot be. He professes himself to be a Christian in such a way as the devil often feigns himself to be Christ, as the Lord Himself forewarns us, and says, “Many shall come in my name, saying, I am Christ, and shall deceive many.”[Mark 13:6] As he is not Christ, although he deceives in respect of the name; so neither can he appear as a Christian who does not abide in the truth of His Gospel and of faith.
Ante-Nicene Fathers, Volume 5, page 427, footnote 1 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
On the Unity of the Church. (HTML)
CCEL Footnote 3146 (In-Text, Margin)
17. Yet let not the excessive and headlong faithlessness of many move or disturb us, but rather strengthen our faith in the truthfulness which has foretold the matter. As some have become such, because these things were predicted beforehand, so let other brethren beware of matters of a like kind, because these also were predicted beforehand, even as the Lord instructs us, and says, “But take ye heed: behold, I have told you all things.”[Mark 13:23] Avoid, I beseech you, brethren, men of this kind, and drive away from your side and from your ears, as if it were the contagion of death, their mischievous conversation; as it is written, “Hedge thine ears about with thorns, and refuse to hear a wicked tongue.” And again, “Evil ...
Ante-Nicene Fathers, Volume 7, page 352, footnote 2 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Victorinus (HTML)
Commentary on the Apocalypse of the Blessed John (HTML)
From the seventh chapter (HTML)
CCEL Footnote 2280 (In-Text, Margin)
... nations, is a great multitude which no man was able to number. Moreover, we read in the Gospel that the prayers of the Church are sent from heaven by an angel, and that they are received against wrath, and that the kingdom of Antichrist is cast out and extinguished by holy angels; for He says: “Pray that ye enter not into temptation: for there shall be a great affliction, such as has not been from the beginning of the world; and except the Lord had shortened those days, no flesh should be saved.”[Mark 13:18-20] Therefore He shall send these seven great archangels to smite the kingdom of Antichrist; for He Himself also thus said: “Then the Son of man shall send His messengers; and they shall gather together His elect from the four corners of the wind, from ...
Ante-Nicene Fathers, Volume 7, page 352, footnote 3 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Victorinus (HTML)
Commentary on the Apocalypse of the Blessed John (HTML)
From the seventh chapter (HTML)
CCEL Footnote 2281 (In-Text, Margin)
... that ye enter not into temptation: for there shall be a great affliction, such as has not been from the beginning of the world; and except the Lord had shortened those days, no flesh should be saved.” Therefore He shall send these seven great archangels to smite the kingdom of Antichrist; for He Himself also thus said: “Then the Son of man shall send His messengers; and they shall gather together His elect from the four corners of the wind, from the one end of heaven even to the other end thereof.”[Mark 13:27] For, moreover, He previously says by the prophet: “Then shall there be peace for our land, when there shall arise in it seven shepherds and eight attacks of men; and they shall encircle Assur,” that is, Antichrist, “in the trench of Nimrod,” that ...
Ante-Nicene Fathers, Volume 7, page 471, footnote 10 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book VII. Concerning the Christian Life, and the Eucharist, and the Initiation into Christ (HTML)
Sec. II.—On the Formation of the Character of Believers, and on Giving of Thanks to God (HTML)
CCEL Footnote 3471 (In-Text, Margin)
... things that are commanded you by the Lord. Be watchful for your life. “Let your loins be girded about, and your lights burning, and ye like unto men who wait for their Lord, when He will come, at even, or in the morning, or at cock-crowing, or at midnight. For at what hour they think not, the Lord will come; and if they open to Him, blessed are those servants, because they were found watching. For He will gird Himself, and will make them to sit down to meat, and will come forth and serve them.”[Mark 13:35] Watch therefore, and pray, that ye do not sleep unto death. For your former good deeds will not profit you, if at the last part of your life you go astray from the true faith.
Ante-Nicene Fathers, Volume 9, page 107, footnote 18 (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 XLI. (HTML)
CCEL Footnote 2847 (In-Text, Margin)
[33][Mark 13:3] And when Jesus sat on the mount of Olives opposite the temple, his disciples, Simon Cephas and James and John and Andrew, came forward unto him, and said unto him [34] between themselves and him, Teacher, tell us when that shall be, and what is the sign [35] [Arabic, p. 157] of thy coming and the end of the world. Jesus answered and said unto them, Days will come, when ye shall long to see one of the days of the Son of [36, 37] man, and shall not behold. Take heed lest any man lead you ...
Ante-Nicene Fathers, Volume 9, page 107, 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 XLI. (HTML)
CCEL Footnote 2861 (In-Text, Margin)
... shall be in one place and another, and there shall be famines and deaths and agitations: and there shall be fear and terror and great signs that shall appear from heaven, and there shall be great [42, 43] storms All these things are the beginning of travail. But before all of that, they shall lay hands upon you, and persecute you, and deliver you unto the synagogues [44] and into prisons, and bring you before kings and judges for my name’s sake. And [45] that shall be unto you for a witness.[Mark 13:10] But first must my gospel be preached unto all [46] nations. And when they bring you into the synagogues before the rulers and the authorities, be not anxious beforehand how ye shall answer for yourselves, or what ye [47, 48] shall say: because it is ...
Ante-Nicene Fathers, Volume 9, page 107, 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 XLI. (HTML)
CCEL Footnote 2863 (In-Text, Margin)
... the beginning of travail. But before all of that, they shall lay hands upon you, and persecute you, and deliver you unto the synagogues [44] and into prisons, and bring you before kings and judges for my name’s sake. And [45] that shall be unto you for a witness. But first must my gospel be preached unto all [46] nations. And when they bring you into the synagogues before the rulers and the authorities, be not anxious beforehand how ye shall answer for yourselves, or what ye [47, 48] shall say:[Mark 13:11] because it is not ye that speak, but the Holy Spirit. Lay it to your heart, not [49] [Arabic, p. 158] to be anxious before the time what ye shall say: and I shall give you understanding and wisdom, which all your adversaries shall not be able to ...
Ante-Nicene Fathers, Volume 9, page 108, 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 XLII. (HTML)
CCEL Footnote 2887 (In-Text, Margin)
... its desolation is come near. Those then that are in Judæa at that time shall flee to the mountain; and those that are within her shall flee; and those that are in the [3] villages shall not enter her. For these days are the days of vengeance, that all that [4] is written may be fulfilled. And when ye see the unclean sign of desolation, spoken of in Daniel the prophet, standing in the pure place, he that readeth shall understand, [5, 6] and then he that is in Judæa shall flee in to the mountain:[Mark 13:15] and let him that is on the [7] roof not go down, nor enter in to take anything from his house: and let him that is in [8] [Arabic, p. 159] the field not turn behind him to take his garment. Woe to them that are with child and to them that give suck ...
Ante-Nicene Fathers, Volume 9, page 108, 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 XLII. (HTML)
CCEL Footnote 2888 (In-Text, Margin)
... mountain; and those that are within her shall flee; and those that are in the [3] villages shall not enter her. For these days are the days of vengeance, that all that [4] is written may be fulfilled. And when ye see the unclean sign of desolation, spoken of in Daniel the prophet, standing in the pure place, he that readeth shall understand, [5, 6] and then he that is in Judæa shall flee in to the mountain: and let him that is on the [7] roof not go down, nor enter in to take anything from his house:[Mark 13:16] and let him that is in [8] [Arabic, p. 159] the field not turn behind him to take his garment. Woe to them that are with child and to them that give suck in those days! there shall be great [9] distress in the land, and wrath against this nation. ...
Ante-Nicene Fathers, Volume 9, page 108, footnote 15 (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 2892 (In-Text, Margin)
[10][Mark 13:21] Then if any man say unto you, The Messiah is here; or, Lo, he is there; believe [11] him not: there shall rise then false Messiahs and prophets of lying, and shall do signs and wonders, in order that they may lead astray even the elect also, if they [12] be able. But as for you, beware: for I have acquainted you with everything [13] beforehand. If then they say unto you, Lo, he is in the desert; go not out, lest ye [14] be taken: and if they say unto you, Lo, he is in the chamber; believe ...
Ante-Nicene Fathers, Volume 9, page 108, footnote 17 (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 2894 (In-Text, Margin)
[10] Then if any man say unto you, The Messiah is here; or, Lo, he is there; believe [11] him not: there shall rise then false Messiahs and prophets of lying, and shall do signs and wonders, in order that they may lead astray even the elect also, if they [12] be able.[Mark 13:23] But as for you, beware: for I have acquainted you with everything [13] beforehand. If then they say unto you, Lo, he is in the desert; go not out, lest ye [14] be taken: and if they say unto you, Lo, he is in the chamber; believe not. And as the lightning appeareth from the east, and is seen unto the west; so shall be the [15] coming of the Son of man. But first ...
Ante-Nicene Fathers, Volume 9, page 108, 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 XLII. (HTML)
CCEL Footnote 2902 (In-Text, Margin)
... go not out, lest ye [14] be taken: and if they say unto you, Lo, he is in the chamber; believe not. And as the lightning appeareth from the east, and is seen unto the west; so shall be the [15] coming of the Son of man. But first he must suffer much and be rejected by this [16] generation. Pray therefore that your flight be not in winter, nor on a sabbath: [17] there shall be then great tribulation, the like of which there hath not been from the [18] beginning of the world till now, nor shall be.[Mark 13:20] And except the Lord had shortened those days, no flesh would have lived: but because of the elect, whom he elected, [19] he shortened those days. And there shall be signs in the sun and the moon and the stars; and upon the earth affliction of the ...
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 ...
Ante-Nicene Fathers, Volume 9, page 109, footnote 4 (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 2923 (In-Text, Margin)
... 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. Of that day and of that hour hath no man learned, not even the angels [33] of heaven, neither the Son, but the Father.[Mark 13:33] 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 authority to his servants, and appointed every man to his work, and [35] charged the porter to be ...
Ante-Nicene Fathers, Volume 9, page 109, footnote 5 (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 2924 (In-Text, Margin)
... 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. 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.[Mark 13:34] It is as a man, who journeyed, and left his house, and gave his authority to his servants, and appointed every man to his work, and [35] charged the porter to be wakeful. Be wakeful then: since ye know not when the lord of the house cometh, ...
Ante-Nicene Fathers, Volume 9, page 109, 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 XLII. (HTML)
CCEL Footnote 2925 (In-Text, Margin)
... 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. 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 authority to his servants, and appointed every man to his work, and [35] charged the porter to be wakeful.[Mark 13:35] Be wakeful then: since ye know not when the lord of the house cometh, in the evening, or in the middle of the night, or when the [36] cock croweth, or in the morning; lest he come unexpectedly, and find you sleeping. [37] The thing that I say unto ...
Ante-Nicene Fathers, Volume 9, page 109, footnote 8 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XLII. (HTML)
CCEL Footnote 2927 (In-Text, Margin)
... 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 authority to his servants, and appointed every man to his work, and [35] charged the porter to be wakeful. Be wakeful then: since ye know not when the lord of the house cometh, in the evening, or in the middle of the night, or when the [36] cock croweth, or in the morning;[Mark 13:36] lest he come unexpectedly, and find you sleeping. [37] The thing that I say unto you, unto all of you do I say it, Be ye watchful.
Ante-Nicene Fathers, Volume 9, page 109, 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 XLII. (HTML)
CCEL Footnote 2928 (In-Text, Margin)
... 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 authority to his servants, and appointed every man to his work, and [35] charged the porter to be wakeful. Be wakeful then: since ye know not when the lord of the house cometh, in the evening, or in the middle of the night, or when the [36] cock croweth, or in the morning; lest he come unexpectedly, and find you sleeping. [37][Mark 13:37] The thing that I say unto you, unto all of you do I say it, Be ye watchful.
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 4, page 456, footnote 12 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
On Baptism, Against the Donatists. (HTML)
In which he treats of what follows in the same epistle of Cyprian to Jubaianus. (HTML)
Chapter 14 (HTML)
... in his wickedness to the end, shall not be saved. Nor do we say that "all, wheresoever and howsoever baptized, obtain the grace of baptism," if by the grace of baptism is understood the actual salvation which is conferred by the celebration of the sacrament; but many fail to obtain this salvation even within the Church, although it is clear that they possess the sacrament, which is holy in itself. Well, therefore, does the Lord warn us in the gospel that we should not company with ill-advisers,[Mark 13:21] who walk under the pretence of Christ’s name; but these are found both within and without, as, in fact, they do not proceed without unless they have first been ill-disposed within. And we know that the apostle said of the vessels placed in the great ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 169, footnote 2 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book II (HTML)
Of the Harmony Subsisting Between the Three Evangelists in Their Narratives of the Discourse Which He Delivered on the Mount of Olives, When the Disciples Asked When the Consummation Should Happen. (HTML)
CCEL Footnote 1191 (In-Text, Margin)
148. Again, what Matthew states in this form, “And this gospel of the kingdom shall be preached in all the world for a witness unto all nations, and then shall the end come,” is given also in the same connection by Mark in the following manner: “And the gospel must first be published among all nations.”[Mark 13:10] Mark has not added the words, “and then shall the end come;” but he indicates what they express, when he uses the phrase “first“ in the sentence, “And the gospel must first be published among all nations.” For they had asked Him about the end. And therefore, when He addresses them thus, “The gospel must first be published among all nations,” the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 169, footnote 4 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book II (HTML)
Of the Harmony Subsisting Between the Three Evangelists in Their Narratives of the Discourse Which He Delivered on the Mount of Olives, When the Disciples Asked When the Consummation Should Happen. (HTML)
CCEL Footnote 1193 (In-Text, Margin)
149. In like manner, what Matthew states thus, “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, whoso readeth let him understand,” is put in the following form by Mark: “But when ye shall see the abomination of desolation standing where it ought not, let him that readeth understand.”[Mark 13:14] But though the phrase is thus altered, the sense conveyed is the same. For the point of the clause “where it ought not,” is that the abomination of desolation ought not to be in the holy place. Luke’s method of putting it, again, is neither, “And when ye shall see the abomination of desolation stand in the holy place,” ...
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 6, page 433, footnote 12 (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, Luke xi. 5, ‘Which of you shall have a friend, and shall go unto him at midnight,’ etc. (HTML)
CCEL Footnote 3368 (In-Text, Margin)
... out thy lamps before thee; “wait for the Lord, when He will return from the wedding.” Why art thou alarmed, because the kingdoms of the earth are perishing? Therefore hath a heavenly kingdom been promised thee, that thou mightest not perish with the kingdoms of the earth. For it was foretold, foretold distinctly, that they should perish. For we cannot deny that it was foretold. Thy Lord for whom thou art waiting, hath told thee, “Nation shall rise up against nation, and kingdom against kingdom.”[Mark 13:8] The kingdoms of the earth have their changes; He will come of whom it is said, “and of His kingdom there shall be no end.”
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 73, 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 II. 12–21. (HTML)
CCEL Footnote 257 (In-Text, Margin)
12. Now, what does the number Forty-six mean? Meanwhile, how Adam extends over the whole globe, you have already heard explained yesterday, by the four Greek letters of four Greek words. For if thou write the four words, one under the other, that is, the names of the four quarters of the world, of east, west, north, and south, which is the whole globe,—whence the Lord says that He will gather His elect from the four winds when He shall come to judgment;[Mark 13:27] —if, I say, you take these four Greek words,— ἀνατολὴ, which is east; δύσις, which is west; ἄρχτος, which is north; ... either they are deceived, or they deceive. In the last place, grant that he removes mountains: “And have not charity,” saith the apostle, “I am nothing.” Let us see whether he has charity. I would believe that he had, if he had not divided unity. For against those whom I may call marvel-workers, my God has put me on my guard, saying, “In the last times there shall arise false prophets, doing signs and wonders, to lead into error, if it were possible, even the elect: Lo, I have foretold it to you.”[Mark 13:22-23] Therefore the Bridegroom has cautioned us, that we ought not to be deceived even by miracles. Sometimes, indeed, a deserter frightens a plain countryman; but whether he is of the camp, and whether he is the better of that character with which he is ... ... Jesus had foretold His disciples the persecutions they would have to suffer after His departure, He went on to say: “And these things I said not unto you at the beginning, because I was with you; but now I go my way to Him that sent me.” And here the first thing we have to look at is, whether He had not previously foretold them of the sufferings that were to come. And the three other evangelists make it sufficiently clear that He had uttered such predictions prior to the approach of the supper:[Mark 13:9-13] which was over, according to John, when He spake, and added, “And these things I said not unto you at the beginning, because I was with you.” Are we, then, to settle such a question in this way, that they, too, tell us that He was near His passion ... ... 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 ... ... measure, perceived; is not that famine of the word here predicted, which has been threatened by another prophet also? Is it not too for this congregation’s sake, who, by their sins, are estranging from themselves that light of truth, that God returns on high, that is, so that faith, pure and cleansed from the corruption of all perverse opinions, is held and received, either not at all, or by the very few of whom it was said, “Blessed is he that shall endure to the end, the same shall be saved”?[Mark 13:13] Not without cause then is it said, “and for the sake of this” congregation “return Thou on high:” that is, again withdraw into the depth of Thy secrecy, even for the sake of this congregation of the peoples, that hath Thy name, and doeth not Thy ... ... 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 ... 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 ... 30. “There have been seen Thy steps, O God” (ver. 24). The steps are those wherewith Thou hast come through the world, as though in that chariot Thou wast going to traverse the round world; which chariot of clouds He intimateth to be His holy and faithful ones in the Gospel, where He saith, “From this time ye shall see the Son of Man coming in the clouds.”[Mark 13:26] Leaving out that coming wherein He shall be Judge of quick and dead, “From this time,” He saith, “ye shall see the Son of Man coming in clouds.” These “Thy steps have been seen,” that is, have been manifested, by the revealing the grace of the New Testament. Whence hath been said, “How beautiful are the feet of them ... ... into that city. Not only therefore have those twelve, and the Apostle Paul, a claim to the twelve thrones, but, from the universal signification, all who are to sit in judgment: in the same manner as all who enter the city, enter by one or the other of the twelve gates. There are four quarters of the globe: East, West, North, and South: and they are constantly alluded to in the Scriptures. From all those four winds; our Lord declares in the Gospel that He will call his sheep “from the four winds;”[Mark 13:27] therefore from all those four winds is the Church called. And how called? On every side it is called in the Trinity: no otherwise is it called than by Baptism in the name of the Father, the Son, and the Holy Ghost: four then being thrice taken, ... ... rejoice; let the heavens rejoice, which the Lord made; let the earth be glad, which the heavens rain upon. For the heavens are the preachers, the earth the listeners. “Let the sea be stirred up, and the fulness thereof.” What sea? The world. The sea hath been stirred up, and the fulness thereof: the whole world was roused up against the Church, while it was being extended and built over all the earth. Concerning this stirring up, ye have heard in the Gospel, “They shall deliver you up to councils.”[Mark 13:9] “The sea was stirred up: but how should the sea ever conquer Him who made it? ... are the clouds which bore Him? The Apostles who preached, respecting whom ye have heard, when the Epistle was being read: “We are ambassadors,” he saith, “for Christ: we pray you in Christ’s stead, be ye reconciled to God.” These are the clouds in whom He cometh, excepting His last Advent, when He will come to judge the quick and the dead. He came first in the clouds. This was His first voice which sounded forth in the Gospel: “From this time shall they see the Son of Man coming in the clouds.”[Mark 13:26] What is, “from this time”? Will not the Lord come in later times, when all the tribes of the earth shall mourn? He first came in His own preachers, and filled the whole round world. Let us not resist His first coming, that we may not tremble at His ... ... and the dead. He came first in the clouds. This was His first voice which sounded forth in the Gospel: “From this time shall they see the Son of Man coming in the clouds.” What is, “from this time”? Will not the Lord come in later times, when all the tribes of the earth shall mourn? He first came in His own preachers, and filled the whole round world. Let us not resist His first coming, that we may not tremble at His second. “But woe to them that are with child, and that give suck in those days!”[Mark 13:17] Ye have heard but now in the Gospel: “Take ye heed, for ye know not at what hour He cometh.” This is said figuratively. Who are those with child, and who give suck? Those who are with child, are the souls whose hope is in the world: but those who ... ... Gospel: “From this time shall they see the Son of Man coming in the clouds.” What is, “from this time”? Will not the Lord come in later times, when all the tribes of the earth shall mourn? He first came in His own preachers, and filled the whole round world. Let us not resist His first coming, that we may not tremble at His second. “But woe to them that are with child, and that give suck in those days!” Ye have heard but now in the Gospel: “Take ye heed, for ye know not at what hour He cometh.”[Mark 13:33] This is said figuratively. Who are those with child, and who give suck? Those who are with child, are the souls whose hope is in the world: but those who have gained what they hoped for, are meant by “they who give suck.” For example: one wisheth to ... 15. “For with righteousness shall He judge the world:” not a part of it, for He bought not a part: He will judge the whole, for it was the whole of which He paid the price. Ye have heard the Gospel, where it saith, that when He cometh, “He shall gather together His elect from the four winds.”[Mark 13:27] He gathereth all His elect from the four winds: therefore from the whole world. For Adam himself (this I had said before) signifieth in Greek the whole world; for there are four letters, A, D, A, and M. But as the Greeks speak, the four quarters of the world have these initial letters, ’ Ανατολὴ, they call the ... 7. If any one compares the words of our Saviour with the other accounts of the historian concerning the whole war, how can one fail to wonder, and to admit that the foreknowledge and the prophecy of our Saviour were truly divine and marvellously strange.[Mark 13:14] ... servant. To whom then are we, hold ing as we do the opposite opinion to theirs, and confessing the Son to be of one substance and co-eternal with God the Father, Creator of the Universe, Maker, Beautifier, Ruler, and Governor, All-wise, Almighty, or rather Himself, Power, Life and Wisdom, to refer the words “My God, my God why hast thou forsaken me;” or “Father if it be possible let this cup pass from me;” or “Father save me from this hour;” or “That hour no man knoweth, not even the Son of Man;”[Mark 13:22] and all the other passages spoken and written in lowliness by Him and by the holy apostles about Him? To whom shall we apply the weariness and the sleep? To whom the ignorance and the fear? Who was it who stood in need of angelic succour? If these ... ... These orders were not neglected, for the commissioners had in their company the Clergy of Ursacius and Valens, to inspire them with zeal, and to inform the Emperor if the Magistrates neglected their duty. The other heresies, as younger sisters of their own, they permitted to blaspheme the Lord, and only conspired against the Christians, not enduring to hear orthodox language concerning Christ. How many Bishops in consequence, according to the words of Scripture, were brought before rulers and kings[Mark 13:9], and received this sentence from magistrates, ‘Subscribe, or withdraw from your churches, for the Emperor has commanded you to be deposed!’ How many in every city were roughly handled, lest they should accuse them as friends of the Bishops! Moreover ... ... 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, ... ... 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 ... 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 ... 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 ... 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 ... ... 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, ... 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 ... 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 ... ... 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 ... ... 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. ... 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 ... ... 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 ... ... would, twelve thousand angels; nor did He fear because of death when He was troubled unto death. Again, He does not pray that the cup may pass over Himself, but that it may pass away from Himself, though before it could pass away He must have drunk it. But, further, ‘to pass away’ does not mean merely ‘to leave the place,’ but ‘not to exist any more at all:’ which is shewn in the language of the Gospels and Epistles: for example, Heaven and earth shall pass away, but My word shall not perish[Mark 13:31]: also the Apostle says, Behold the old things are passed away; they are become new. And again, The fashion of this world shall pass away. The cup, therefore, of which He prays to the Father, cannot pass away unless it be drunk; and ... 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? 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. 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 ... 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 ...Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 93, footnote 1 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter III. 22–29. (HTML)
CCEL Footnote 311 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 366, footnote 8 (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 XVI. 4–7. (HTML)
CCEL Footnote 1529 (In-Text, Margin)
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)
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 23, footnote 4 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm VII (HTML)
CCEL Footnote 233 (In-Text, Margin)
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)
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)
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 296, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXVIII (HTML)
CCEL Footnote 2834 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 421, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXXVII (HTML)
CCEL Footnote 4045 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 474, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XCVI (HTML)
CCEL Footnote 4442 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 474, footnote 4 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XCVI (HTML)
CCEL Footnote 4445 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 474, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XCVI (HTML)
CCEL Footnote 4446 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 474, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XCVI (HTML)
CCEL Footnote 4447 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 474, footnote 8 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XCVI (HTML)
CCEL Footnote 4449 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 142, footnote 1 (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 III (HTML)
The Predictions of Christ. (HTML)
CCEL Footnote 653 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 28, footnote 4 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Counter-statements of Theodoret. (HTML)
CCEL Footnote 189 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 280, footnote 4 (Image)
Athanasius: Select Writings and Letters
Arian History. (Historia Arianorum ad Monachos.) (HTML)
Arian History. (Historia Arianorum ad Monachos.) (HTML)
Second Arian Persecution under Constantius. (HTML)
CCEL Footnote 1607 (In-Text, Margin)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 193, 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 X (HTML)
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)
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)
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)
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)