CCEL Footnote 214 (In-Text, Margin)

... guidance, I committed not. Where is he who, reflecting upon his own infirmity, dares to ascribe his chastity and innocency to his own strength, so that he should love Thee the less, as if he had been in less need of Thy mercy, whereby Thou dost forgive the transgressions of those that turn to Thee? For whosoever, called by Thee, obeyed Thy voice, and shunned those things which he reads me recalling and confessing of myself, let him not despise me, who, being sick, was healed by that same Physician[Luke 4:23] by whose aid it was that he was not sick, or rather was less sick. And for this let him love Thee as much, yea, all the more, since by whom he sees me to have been restored from so great a feebleness of sin, by Him he sees himself from a like ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 30, footnote 6 (Image)

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 226, footnote 3 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

The Harmony of the Gospels. (HTML)

Book IV (HTML)

Of the Question Whether Mark’s Reports of the Repeated Occasions on Which the Name of Peter Was Brought into Prominence are Not at Variance with the Statement Which John Has Given Us of the Particular Time at Which the Apostle Received that Name. (HTML)

CCEL Footnote 1594 (In-Text, Margin)

4. The same Mark continues as follows: “And there came a leper to Him, beseeching Him, and kneeling down to Him, and saying unto Him, If thou wilt, thou canst make me clean;” and so on, down to where it is said, “And they cried out, saying, Thou art the Son of God: and He straightway charged them that they should not make Him known.” Luke[Luke 4:41] also records something similar to the last passage which we have here adduced. But nothing emerges involving any discrepancy. Mark proceeds thus: “And He goeth up into a mountain, and calleth unto Him whom He would: and they came unto Him. And He ordained twelve that they should be with Him, and that He might send them forth to ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 269, footnote 3 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

Sermons on Selected Lessons of the New Testament. (HTML)

On the words of the Gospel, Matt. Chap. v. 3 and 8, 'Blessed are the poor in spirit:' etc., but especially on that, 'Blessed are the pure in heart: for they shall see God.' (HTML)

CCEL Footnote 1912 (In-Text, Margin)

11. Our faith then must be different from the faith of devils. For our faith purifies the heart; but their faith makes them guilty. For they do wickedly, and therefore say they to the Lord, “What have we to do with Thee?” When thou hearest the devils say this, thinkest thou that they do not acknowledge Him? “We know,” they say, “who Thou art: Thou art the Son of God.”[Luke 4:34] This Peter says, and is commended; the devil says it, and is condemned. Whence cometh this, but that though the words be the same, the heart is different? Let us then make a distinction in our faith, and not be content to believe. This is no such faith as purifieth the heart. “Purifying their hearts,” it is said, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 74, 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 II. 23–25; III. 1–5. (HTML)

CCEL Footnote 258 (In-Text, Margin)

... course suffered willingly. If He were not willing, He would never have suffered, since, had He not willed it, He had not been born; and if He had willed this only, merely to be born and not to die, He might have done even whatever He willed, because He is the almighty Son of the almighty Father. Let us prove it by facts. For when they wished to hold Him, He departed from them. The Gospel says, “And when they would have cast Him headlong from the top of the mountain, He departed from them unhurt.”[Luke 4:30] And when they came to lay hold of Him, after He was sold by Judas the traitor, who imagined that he had it in his power to deliver up his Master and Lord, there also the Lord showed that He suffered of His own will, not of necessity. For when the ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 105, 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 IV. 1–42. (HTML)

CCEL Footnote 339 (In-Text, Margin)

23. “The woman saith unto Him, Sir, I see that thou art a prophet.” The husband begins to come, he is not yet fully come. She accounted the Lord a prophet, and a prophet indeed He was; for it was of Himself He said, that “a prophet is not without honor, save in his own country.”[Luke 4:24] Again, of Him it was said to Moses, “A Prophet will I raise up to them of their brethren, like unto thee.” Like, namely, as to the form of the flesh, but not in the eminence of His majesty. Accordingly we find the Lord Jesus called a Prophet. Hence this woman is now not far wrong. “I see,” she saith, “that thou art a prophet.” She begins to call the ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 334, footnote 9 (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 XIV. 15–17. (HTML)

CCEL Footnote 1327 (In-Text, Margin)

... Spirit by measure,” he was speaking exclusively of the Son of God, who received not the Spirit by measure; for in Him dwelleth all the fullness of the Godhead. And no more is it independently of the grace of the Holy Spirit that the Mediator between God and men is the man Christ Jesus: for with His own lips He tells us that the prophetical utterance had been fulfilled in Himself: “The Spirit of the Lord is upon me; because He hath anointed me, and hath sent me to preach the gospel to the poor.”[Luke 4:18-21] For His being the Only-begotten, the equal of the Father, is not of grace, but of nature; but the assumption of human nature into the personal unity of the Only-begotten is not of nature, but of grace, as the Gospel acknowledges itself when it says, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 32, footnote 5 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm VIII (HTML)

CCEL Footnote 325 (In-Text, Margin)

... suggested, “command these stones that they be made bread:” by vain boasting, where, when stationed on a mountain, all the kingdoms of this earth are shown Him, and promised if He would worship: by curiosity, where, from the pinnacle of the temple, He is advised to cast Himself down, for the sake of trying whether He would be borne up by Angels. And accordingly after that the enemy could prevail with Him by none of these temptations, this is said of him, “When the devil had ended all his temptation.”[Luke 4:13] With a reference then to the meaning of the wine-presses, not only the wine, but the husks too are put under His feet; to wit, not only sheep and oxen, that is, the holy souls of believers, either in the laity, or in the ministry; but moreover both ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 178, footnote 9 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm L (HTML)

CCEL Footnote 1686 (In-Text, Margin)

... terrible? For another Psalm saith, “He is terrible over all gods.” And as if thou shouldest enquire, what gods? He saith, “For all the gods of the nations are devils.” To the gods of the nations, to the devils, terrible: to the gods made by Himself, to sons, lovely. Furthermore, I find both of them confessing the Majesty of God, both the devils confessed Christ, and the faithful confessed Christ. “Thou art Christ, the Son of the living God,” said Peter. “We know who Thou art, Thou art the Son of God,”[Luke 4:41] said the devils. A like confession I hear, but like love I find not; nay even here love, there fear. To whom therefore He is lovely, the same are sons; to whom He is terrible, are not sons; to whom He is lovely, the same He hath made gods; those to ...

Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 151, footnote 10 (Image)

Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes

Homily Concerning Lowliness of Mind. (HTML)

Concerning Lowliness of Mind. (HTML)

CCEL Footnote 442 (In-Text, Margin)

8. Who ever saw, who ever heard of, the scholars taking greater encouragement in the dangers of their teachers? How was it that they feared not? how was it that they were not terrified? how was it that they did not say to Paul, “Physician, heal thyself,”[Luke 4:23] deliver thyself from thy manifold perils, and then thou will be able to procure for us those countless good things? How was it they did not say these things? How! It was because they had been schooled, from the grace of the Spirit, that these things took place not out of weakness, but out of the permission of the Christ; in order that the truth might shine abroad more ...

Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 4, footnote 3 (Image)

Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans

A Commentary on the Acts of the Apostles (HTML)

Homily I on Acts i. 1, 2. (HTML)

CCEL Footnote 12 (In-Text, Margin)

“Until the day in which He was taken up, after that He, through the Holy Spirit, had given commandments unto the Apostles whom He had chosen. After He had given commandments through the Spirit” (v. 2); i.e. they were spiritual words that He spake unto them, nothing human; either this is the meaning, or, that it was by the Spirit that He gave them commandments.[Luke 4:1] Do you observe in what low terms he still speaks of Christ, as in fact Christ had spoken of Himself? “But if I by the Spirit of God cast out devils” (Matt. xii. 28); for indeed the Holy Ghost wrought in that Temple. Well, what did He command? “Go ye therefore,” He says, “make disciples of all the nations, baptizing ...

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 30, footnote 1 (Image)

Theodoret, Jerome and Gennadius, Rufinus and Jerome

The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)

Counter-statements of Theodoret. (HTML)

CCEL Footnote 209 (In-Text, Margin)

... “Fear not to take unto thee Mary thy wife, for that which is conceived in her is of the Holy Ghost.” And the Evangelist says, “When as his mother Mary was espoused to Joseph…she was found with child of the Holy Ghost.” And the Lord Himself when He had come into the synagogue of the Jews and had taken the prophet Isaiah, after reading the passage in which he says, “The spirit of the Lord is upon me because He hath anointed me” and so on, added, “This day is this scripture fulfilled in your ears.”[Luke 4:17] And the blessed Peter in his sermon to the Jews said, “God anointed Jesus of Nazareth with the Holy Ghost.” And Isaiah many ages before had predicted, “There shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots; ...

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 30, footnote 1 (Image)

Theodoret, Jerome and Gennadius, Rufinus and Jerome

The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)

Counter-statements of Theodoret. (HTML)

CCEL Footnote 209 (In-Text, Margin)

... “Fear not to take unto thee Mary thy wife, for that which is conceived in her is of the Holy Ghost.” And the Evangelist says, “When as his mother Mary was espoused to Joseph…she was found with child of the Holy Ghost.” And the Lord Himself when He had come into the synagogue of the Jews and had taken the prophet Isaiah, after reading the passage in which he says, “The spirit of the Lord is upon me because He hath anointed me” and so on, added, “This day is this scripture fulfilled in your ears.”[Luke 4:21] And the blessed Peter in his sermon to the Jews said, “God anointed Jesus of Nazareth with the Holy Ghost.” And Isaiah many ages before had predicted, “There shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots; ...

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 545, footnote 8 (Image)

Theodoret, Jerome and Gennadius, Rufinus and Jerome

Life and Works of Rufinus with Jerome's Apology Against Rufinus. (HTML)

A Commentary on the Apostles' Creed. (HTML)

Section 6. And in Christ Jesus, His Only Son, Our Lord (HTML)

CCEL Footnote 3271 (In-Text, Margin)

... both high priests and kings were consecrated with the ointment of chrism: but these, as mortal and corruptible, with material and corruptible ointment. Jesus is made Christ, being anointed with the Holy Spirit, as the Scripture saith of Him “Whom the Father hath anointed with the Holy Spirit sent down from heaven.” And Isaiah had prefigured the same, saying in the person of the Son, “The Spirit of the Lord is upon Me, because He hath anointed Me, He hath sent Me to preach good tidings to the poor.”[Luke 4:18]

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 203, footnote 2 (Image)

Athanasius: Select Writings and Letters

Life of Antony. (Vita Antoni.) (HTML)

His address to monks, rendered from Coptic, exhorting them to perseverance, and encouraging them against the wiles of Satan. (HTML)

CCEL Footnote 1043 (In-Text, Margin)

26. ‘Wherefore the prophet sent by the Lord declared them to be wretched, saying: “Wo is he who giveth his neighbours to drink muddy destruction.” For such practices and devices are subversive of the way which leads to virtue. And the Lord Himself, even if the demons spoke the truth,—for they said truly “Thou art the Son of God[Luke 4:41] ”—still bridled their mouths and suffered them not to speak; lest haply they should sow their evil along with the truth, and that He might accustom us never to give heed to them even though they appear to speak what is true. For it is unseemly that we, having the holy Scriptures and freedom from the Saviour, should be taught by the ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 230, footnote 11 (Image)

Athanasius: Select Writings and Letters

Circular to Bishops of Egypt and Libya. (Ad Episcopos Ægypti Et Libyæ Epistola Encyclica.) (HTML)

To the Bishops of Egypt. (HTML)

Chapter II (HTML)

CCEL Footnote 1226 (In-Text, Margin)

... men, as they have not a pure mind, and cannot bear to hear the words of divine men who teach of God, may be able to learn something even from the devils who resemble them, for they spoke of Him, not as if there were many besides, but, as knowing Him alone, they said, ‘Thou art the Holy One of God,’ and ‘the Son of God.’ He also who suggested to them this heresy, while tempting Him, in the mount, said not, ‘If Thou also be a Son of God,’ as though there were others besides Him, but, ‘If Thou be the[Luke 4:3] Son of God,’ as being the only one. But as the Gentiles, having fallen from the notion of one God, have sunk into polytheism, so these wonderful men, not believing that the Word of the Father is one, have come to adopt the idea of many words, and ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 259, footnote 7 (Image)

Athanasius: Select Writings and Letters

Defence of His Flight. (Apologia de Fuga.) (HTML)

The Lord an example of timely flight. (HTML)

CCEL Footnote 1440 (In-Text, Margin)

... withdrew Himself from thence. So also when He raised Lazarus from the dead, ‘from that day forth,’ says the Scripture, ‘they took counsel for to put Him to death. Jesus therefore walked no more openly among the Jews; but went thence into the country near to the wilderness.’ Again, when our Saviour said, ‘Before Abraham was, I am,’ ‘the Jews took up stones to cast at Him; but Jesus hid Himself, and went out of the temple.’ And ‘going through the midst of them, He went His way,’ and ‘so passed by[Luke 4:30].’

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 260, footnote 12 (Image)

Athanasius: Select Writings and Letters

Defence of His Flight. (Apologia de Fuga.) (HTML)

The Lord's hour and time. (HTML)

CCEL Footnote 1459 (In-Text, Margin)

... I am old, and I know not the day of my death.’ Our Lord therefore, although as God, and the Word of the Father, He both knew the time measured out by Him to all, and was conscious of the time for suffering, which He Himself had appointed also to His own body; yet since He was made man for our sakes, He hid Himself when He was sought after before that time came, as we do; when He was persecuted, He fled; and avoiding the designs of His enemies He passed by, and ‘so went through the midst of them[Luke 4:30].’ But when He had brought on that time which He Himself had appointed, at which He desired to suffer in the body for all men, He announces it to the Father, saying, ‘Father, the hour is come; glorify Thy Son.’ And then He no longer hid Himself from ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 334, footnote 5 (Image)

Athanasius: Select Writings and Letters

Against the Arians. (Orationes contra Arianos IV.) (HTML)

Discourse I (HTML)

Texts Explained; Secondly, Psalm xlv. 7, 8. Whether the words 'therefore,' 'anointed,' &c., imply that the Word has been rewarded. Argued against first from the word 'fellows' or 'partakers.' He is anointed with the Spirit in His manhood to sanctify human nature. Therefore the Spirit descended on Him in Jordan, when in the flesh. And He is said to sanctify Himself for us, and give us the glory He has received. The word 'wherefore' implies His divinity. 'Thou hast loved righteousness,' &c., do not imply trial or choice. (HTML)

CCEL Footnote 2090 (In-Text, Margin)

... the Kingdom, your reasoning would have had some faint plausibility. But if He is God and the throne of His kingdom is everlasting, in what way could God advance? or what was there wanting to Him who was sitting on His Father’s throne? And if, as the Lord Himself has said, the Spirit is His, and takes of His, and He sends It, it is not the Word, considered as the Word and Wisdom, who is anointed with the Spirit which He Himself gives, but the flesh assumed by Him which is anointed in Him and by Him[Luke 4:18]; that the sanctification coming to the Lord as man, may come to all men from Him. For not of Itself, saith He, doth the Spirit speak, but the Word is He who gives It to the worthy. For this is like the passage considered above; for as the Apostle ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 415, footnote 11 (Image)

Athanasius: Select Writings and Letters

Against the Arians. (Orationes contra Arianos IV.) (HTML)

Discourse III (HTML)

Texts Explained; Tenthly, Matthew xi. 27; John iii. 35, &c. These texts intended to preclude the Sabellian notion of the Son; they fall in with the Catholic doctrine concerning the Son; they are explained by 'so' in John v. 26. (Anticipation of the next chapter.) Again they are used with reference to our Lord's human nature; for our sake, that we might receive and not lose, as receiving in Him. And consistently with other parts of Scripture, which shew that He had the power, &c., before He received it. He was God and man, and His actions are often at once divine and human. (HTML)

CCEL Footnote 3087 (In-Text, Margin)

40. Also the power which He said He received after the resurrection, that He had before He received it, and before the resurrection. For He of Himself rebuked Satan, saying, ‘Get thee behind Me, Satan[Luke 4:8];’ and to the disciples He gave the power against him, when on their return He said, ‘I beheld Satan, as lightning, fall from heaven.’ And again, that what He said that He had received, that He possessed before receiving it, appears from His driving away the demons, and from His unbinding what Satan had bound, as He did in the case of the daughter of Abraham; and from His remitting sins, saying to ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 16, footnote 8 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Heliodorus, Monk. (HTML)

CCEL Footnote 216 (In-Text, Margin)

7. I know you will rejoin that you possess nothing. Why, then, if you are so well prepared for battle, do you not take the field? Perhaps you think that you can wage war in your own country, although the Lord could do no signs in His? Why not? you ask. Take the answer which comes to you with his authority: “No prophet is accepted in his own country.”[Luke 4:24] But, you will say, I do not seek honor; the approval of my conscience is enough for me. Neither did the Lord seek it; for when the multitudes would have made Him a king he fled from them. But where there is no honor there is contempt; and where there is contempt there is frequent rudeness; and where there is rudeness ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 49, footnote 5 (Image)

Cyril of Jerusalem, Gregory Nazianzen

The Catechetical Lectures of S. Cyril. (HTML)

Almighty. (HTML)

CCEL Footnote 1045 (In-Text, Margin)

6. Riches, and gold, and silver are not, as some think, the devil’s: for the whole world of riches is for the faithful man, but for the faithless not even a penny. Now nothing is more faithless than the devil; and God says plainly by the Prophet, The gold is Mine, and the silver is Mine, and to whomsoever I will I give it[Luke 4:6]. Do thou but use it well, and there is no fault to be found with money: but whenever thou hast made a bad use of that which is good, then being unwilling to blame thine own management, thou impiously throwest back the blame upon the Creator. A man may even be justified by money: I was hungry, and ye gave Me meat: that ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 49, footnote 9 (Image)

Cyril of Jerusalem, Gregory Nazianzen

The Catechetical Lectures of S. Cyril. (HTML)

Almighty. (HTML)

CCEL Footnote 1049 (In-Text, Margin)

7. Now I have made these remarks because of those heretics who count possessions, and money, and men’s bodies accursed. For I neither wish thee to be a slave of money, nor to treat as enemies the things which God has given thee for use. Never say then that riches are the devil’s: for though he say, All these will I give thee, for they are delivered unto me[Luke 4:6], one may indeed even reject his assertion; for we need not believe the liar: and yet perhaps he spake the truth, being compelled by the power of His presence: for he said not, All these will I give thee, for they are mine, but, for they are delivered unto me. He grasped not the dominion of them, but ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 61, footnote 20 (Image)

Cyril of Jerusalem, Gregory Nazianzen

The Catechetical Lectures of S. Cyril. (HTML)

On the Clause, and in One Lord Jesus Christ, with a Reading from the First Epistle to the Corinthians. (HTML)

CCEL Footnote 1201 (In-Text, Margin)

... have interpreted to be the brightness of Prophecy, others the flesh which He took upon Him from the Virgin, according to the Apostle’s word, But we have this treasure in earthen vessels. The Prophet was not ignorant of Him, when He said, and announceth unto men His Christ. Moses also knew Him, Isaiah knew Him, and Jeremiah; not one of the Prophets was ignorant of Him. Even devils recognised Him, for He rebuked them, and the Scripture says, because they knew that He was Christ[Luke 4:41]. The Chief-priests knew Him not, and the devils confessed Him: the Chief Priests knew Him not, and a woman of Samaria proclaimed Him, saying, Come, see a man which told me all things that ever I did. Is not this the Christ?

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 66, footnote 5 (Image)

Cyril of Jerusalem, Gregory Nazianzen

The Catechetical Lectures of S. Cyril. (HTML)

On the Words, the Only-Begotten Son of God, Begotten of the Father Very God Before All Ages, by Whom All Things Were Made. (HTML)

CCEL Footnote 1264 (In-Text, Margin)

... not perish, but have everlasting life. And again, He that believeth on the Son is not judged, but hath passed out of death into life. But he that believeth not the Son shall not see life, but the wrath of God abideth on him. And John testified concerning Him, saying, And we beheld His glory, glory as of the only-begotten from the father,—full of grace and truth: at whom the devils trembled and said, Ah! what have we to do with Thee, Jesus, Thou Son of the living God[Luke 4:34].

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 207, footnote 6 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

In Defence of His Flight to Pontus, and His Return, After His Ordination to the Priesthood, with an Exposition of the Character of the Priestly Office. (HTML)

CCEL Footnote 2573 (In-Text, Margin)

13. This then is the first point in what we have said, which it is right for us to guard against, viz.: being found to be bad painters of the charms of virtue, and still more, if not, perhaps, models for poor painters, poor models for the people, or barely escaping the proverb, that we undertake to heal others[Luke 4:23] while ourselves are full of sores.

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 307, footnote 29 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

The Third Theological Oration. On the Son. (HTML)

CCEL Footnote 3551 (In-Text, Margin)

... 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, subjection, prayer, asking, increase, being made perfect. And if you like even more humble than these; such as speak of His sleeping, hungering,[Luke 4:2] 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 leave to me, for in these is found something to support our position. A good many ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 318, footnote 1 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

The Fifth Theological Oration. On the Holy Spirit. (HTML)

CCEL Footnote 3694 (In-Text, Margin)

I. Such then is the account of the Son, and in this manner He has escaped those who would stone Him, passing through the midst of them.[Luke 4:29-30] For the Word is not stoned, but casts stones when He pleases; and uses a sling against wild beasts—that is, words—approaching the Mount in an unholy way. But, they go on, what have you to say about the Holy Ghost? From whence are you bringing in upon us this strange God, of Whom Scripture is silent? And even they who keep within bounds as to the Son speak thus. And just as we find in the case of roads and rivers, ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 327, footnote 3 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

The Fifth Theological Oration. On the Holy Spirit. (HTML)

CCEL Footnote 3742 (In-Text, Margin)

XXIX. This, then, is what may be said by one who admits the silence of Scripture. But now the swarm of testimonies shall burst upon you from which the Deity of the Holy Ghost[Luke 4:1] shall be shewn to all who are not excessively stupid, or else altogether enemies to the Spirit, to be most clearly recognized in Scripture. Look at these facts:—Christ is born; the Spirit is His Forerunner. He is baptized; the Spirit bears witness. He is tempted; the Spirit leads Him up. He works miracles; the Spirit accompanies them. He ascends; the Spirit takes His place. What great things are there in the ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 327, footnote 4 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

The Fifth Theological Oration. On the Holy Spirit. (HTML)

CCEL Footnote 3743 (In-Text, Margin)

XXIX. This, then, is what may be said by one who admits the silence of Scripture. But now the swarm of testimonies shall burst upon you from which the Deity of the Holy Ghost shall be shewn to all who are not excessively stupid, or else altogether enemies to the Spirit, to be most clearly recognized in Scripture. Look at these facts:—Christ is born; the Spirit is His Forerunner. He is baptized; the Spirit bears witness. He is tempted; the Spirit leads Him up.[Luke 4:1] He works miracles; the Spirit accompanies them. He ascends; the Spirit takes His place. What great things are there in the idea of God which are not in His power? What titles which belong to God are not applied to Him, except only Unbegotten and Begotten? For it was ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 327, footnote 4 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

The Fifth Theological Oration. On the Holy Spirit. (HTML)

CCEL Footnote 3743 (In-Text, Margin)

XXIX. This, then, is what may be said by one who admits the silence of Scripture. But now the swarm of testimonies shall burst upon you from which the Deity of the Holy Ghost shall be shewn to all who are not excessively stupid, or else altogether enemies to the Spirit, to be most clearly recognized in Scripture. Look at these facts:—Christ is born; the Spirit is His Forerunner. He is baptized; the Spirit bears witness. He is tempted; the Spirit leads Him up.[Luke 4:18] He works miracles; the Spirit accompanies them. He ascends; the Spirit takes His place. What great things are there in the idea of God which are not in His power? What titles which belong to God are not applied to Him, except only Unbegotten and Begotten? For it was ...

Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 117, footnote 10 (Image)

Basil: Letters and Select Works

The Letters. (HTML)

To the Cæsareans. A defence of his withdrawal, and concerning the faith. (HTML)

CCEL Footnote 1798 (In-Text, Margin)

... utter,” and of human nature, as when David says, “as for man his days are as grass,” not meaning any particular man, but human nature generally; for every man is short-lived and mortal. So we understand these words to be said of the nature, “who alone hath immortality” and “to God only wise,” and “none is good save one, that is God,” for here “one” means the same as alone. So also, “which alone spreadest out the heavens,” and again “Thou shalt worship the Lord thy God and Him only shalt thou serve.”[Luke 4:8] “There is no God beside me.” In Scripture “one” and “only” are not predicated of God to mark distinction from the Son and the Holy Ghost, but to except the unreal gods falsely so called. As for instance, “The Lord alone did lead them and there was ...

Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 144, footnote 1 (Image)

Hilary of Poitiers, John of Damascus

Title Page (HTML)

De Trinitate or On the Trinity. (HTML)

Book VIII (HTML)

CCEL Footnote 914 (In-Text, Margin)

23. For I am aware that the Son of God is revealed under the title Spirit of God in order that we may understand the presence of the Father in Him, and that the term Spirit of God may be employed to indicate Either, and that this is shewn not only on the authority of prophets but of evangelists also, when it is said, The Spirit of the Lord is upon Me; therefore He hath anointed Me[Luke 4:18]. And again, Behold My Servant Whom I have chosen, My beloved in Whom My soul is well pleased, I will put My Spirit upon Him. And when the Lord Himself bears witness of Himself, But if I in the Spirit of God cast out devils, then has the kingdom of God come upon you. For the ...

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 104, footnote 7 (Image)

Ambrose: Select Works and Letters

Dogmatic Treatises, Ethical Works, and Sermons. (HTML)

On the Holy Spirit. (HTML)

Book I. (HTML)

Chapter VII. The Holy Spirit is not a creature, seeing that He is infinite, and was shed upon the apostles dispersed through all countries, and moreover sanctifies the Angels also, to whom He makes us equal. Mary was full of the same likewise, so too, Christ the Lord, and so far all things high and low. And all benediction has its origin from His operation, as was signified in the moving of the water at Bethesda. (HTML)

CCEL Footnote 896 (In-Text, Margin)

86. For it is of the Lord to fill all things, Who says: “I fill heaven and earth.” If, then, it is the Lord Who fills heaven and earth, Who can judge the Holy Spirit to be without a share in the dominion and divine power, seeing that He has filled the world, and what is beyond the whole world, filled Jesus the Redeemer of the whole world? For it is written: “But Jesus, full of the Holy Spirit, departed from Jordan.”[Luke 4:1] Who, then, except one who possessed the same fulness could fill Him Who fills all things?

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 107, footnote 5 (Image)

Ambrose: Select Works and Letters

Dogmatic Treatises, Ethical Works, and Sermons. (HTML)

On the Holy Spirit. (HTML)

Book I. (HTML)

Chapter IX. The Holy Spirit is rightly called the ointment of Christ, and the oil of gladness; and why Christ Himself is not the ointment, since He was anointed with the Holy Spirit. It is not strange that the Spirit should be called Ointment, since the Father and the Son are also called Spirit. And there is no confusion between them, since Christ alone suffered death, Whose saving cross is then spoken of. (HTML)

CCEL Footnote 919 (In-Text, Margin)

103. Nor is it wonderful if He have the oil of gladness, Who made those about to die rejoice, put off sadness from the world, destroyed the odour of sorrowful death. And so the Apostle says: “For we are the good odour of Christ to God;” certainly showing that he is speaking of spiritual things. But when the Son of God Himself says: “The Spirit of the Lord is upon Me, because He hath anointed Me,”[Luke 4:18] He points out the ointment of the Spirit. Therefore the Spirit is the ointment of Christ.

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 135, footnote 5 (Image)

Ambrose: Select Works and Letters

Dogmatic Treatises, Ethical Works, and Sermons. (HTML)

On the Holy Spirit. (HTML)

Book III. (HTML)

Chapter I. Not only were the prophets and apostles sent by the Spirit, but also the Son of God. This is proved from Isaiah and the evangelists, and it is explained why St. Luke wrote that the same Spirit descended like a dove upon Christ and abode upon Him. Next, after establishing this mission of Christ, the writer infers that the Son is sent by the Father and the Spirit, as the Spirit is by the Father and the Son. (HTML)

CCEL Footnote 1231 (In-Text, Margin)

... Son; now we add what all will rightly wonder at, and not be able to doubt, that the Spirit was upon Christ; and that as He sent the Spirit, so the Spirit sent the Son of God. For the Son of God says: “The Spirit of the Lord is upon Me, because He hath anointed Me, He hath sent Me to preach the Gospel to the poor, to proclaim liberty to the captives, and sight to the blind.” And having read this from the Book of Isaiah, He says in the Gospel: “To-day hath this Scripture been fulfilled in your ears;”[Luke 4:21] that He might point out that it was said of Himself.

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 136, footnote 7 (Image)

Ambrose: Select Works and Letters

Dogmatic Treatises, Ethical Works, and Sermons. (HTML)

On the Holy Spirit. (HTML)

Book III. (HTML)

Chapter I. Not only were the prophets and apostles sent by the Spirit, but also the Son of God. This is proved from Isaiah and the evangelists, and it is explained why St. Luke wrote that the same Spirit descended like a dove upon Christ and abode upon Him. Next, after establishing this mission of Christ, the writer infers that the Son is sent by the Father and the Spirit, as the Spirit is by the Father and the Son. (HTML)

CCEL Footnote 1238 (In-Text, Margin)

7. Who, then, can doubt that the Spirit sent the prophets and apostles, since the Son of God says: “The Spirit of the Lord is upon Me.”[Luke 4:18] And elsewhere: “I am the First, and I am also for ever, and Mine hand hath founded the earth, and My right hand hath established the heaven; I will call them and they shall stand up together, and shall all be gathered together and shall hear. Who hath declared these things to them? Because I loved thee I performed thy pleasure against Babylon, that the seed of the Chaldæans might be taken away. I have spoken, and I have called, ...

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 188, footnote 2 (Image)

Ambrose: Select Works and Letters

Dogmatic Treatises, Ethical Works, and Sermons. (HTML)

On the Decease of His Brother Satyrus. (HTML)

Book II. On the Belief in the Resurrection. (HTML)

CCEL Footnote 1569 (In-Text, Margin)

... expenses? who furnished assistance to God as He toiled? These things were made in a moment. Would you know how quickly? “He spake and they were made.” If the elements spring up at a word, why should the dead not rise at a word? For though they be dead, yet they once lived, once had the breath of life for feeling, and strength for acting; and there is a very great difference between not having been capable of life, and having remained lifeless. The devil said: “Command this stone that it become bread.”[Luke 4:3] He confesses that at the command of God nature can be transformed, dost thou not believe that at the command of God nature can be remade?

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 234, footnote 5 (Image)

Ambrose: Select Works and Letters

Dogmatic Treatises, Ethical Works, and Sermons. (HTML)

Exposition of the Christian Faith. (HTML)

Book II. (HTML)

Chapter IX. The objection that the Son, being sent by the Father, is, in that regard at least, inferior, is met by the answer that He was also sent by the Spirit, Who is yet not considered greater than the Son. Furthermore, the Spirit, in His turn, is sent by the Father to the Son, in order that Their unity in action might be shown forth. It is our duty, therefore, carefully to distinguish what utterances are to be fitly ascribed to Christ as God, and what to be ascribed to Him as man. (HTML)

CCEL Footnote 2017 (In-Text, Margin)

79. This is the same One Whom the Father sent, but “born of a woman, born under the law,” as the Apostle hath said. This is He Who saith: “The Spirit of the Lord is upon Me; wherefore He hath anointed Me, to bring good tidings to the poor hath He sent Me:”[Luke 4:18] This is He Who saith: “My doctrine is not Mine, but His, Who sent Me. If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of Myself.” Doctrine that is of God, then, is one thing; doctrine that is of man, another; and so when the Jews, regarding Him as man, called in question His teaching, and said, “How knoweth this man ...

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 247, footnote 4 (Image)

Ambrose: Select Works and Letters

Dogmatic Treatises, Ethical Works, and Sermons. (HTML)

Exposition of the Christian Faith. (HTML)

Book III. (HTML)

Chapter IV. We are told that Christ was only “made” so far as regards the flesh. For the redemption of mankind He needed no means of aid, even as He needed none in order to His Resurrection, whereas others, in order to raise the dead, had need of recourse to prayer. Even when Christ prayed, the prayer was offered by Him in His capacity as human; whilst He must be accounted divine from the fact that He commanded (that such and such things should be done). On this point the devil's testimony is truer than the Arians' arguments. The discussion concludes with an explanation of the reason why the title of “mighty” is given to the Son of Man. (HTML)

CCEL Footnote 2161 (In-Text, Margin)

32. We read, they objected, of His uttering a prayer. But take note of the difference. He prays as Son of Man, He commands as Son of God. Will you not ascribe unto the Son of God what even the devil has ascribed? Will you accuse yourselves of greater wickedness than Satan’s? The devil saith: “If Thou be the Son of God, command this stone that it become bread.”[Luke 4:3] Satan saith “command,” you say “entreat.” The devil believes that, at the word of God’s Son, the nature of an elementary substance may be exchanged for that of a composite one; you think that, unless the Son of God prefers a request, even His Will cannot be done. Again, the devil thinks that the Son of God is ...

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 259, footnote 5 (Image)

Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 259, footnote 2 (Image)

Sulpitius Severus, Vincent of Lerins, John Cassian

The Works of John Cassian. (HTML)

The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults. (HTML)

Book VIII. Of the Spirit of Anger. (HTML)

Chapter V. How calm a monk ought to be. (HTML)

CCEL Footnote 928 (In-Text, Margin)

... he excepts none whatever as necessary or useful for us. And if need be, he should at once treat an erring brother in such a way that, while he manages to apply a remedy to one afflicted with perhaps a slight fever, he may not by his wrath involve himself in a more dangerous malady of blindness. For he who wants to heal another’s wound ought to be in good health and free from every affection of weakness himself, lest that saying of the gospel should be used to him, “Physician, first heal thyself;”[Luke 4:23] and lest, seeing a mote in his brother’s eye, he see not the beam in his own eye, for how will he see to cast out the mote from his brother’s eye, who has the beam of anger in his own eye?

Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 282, footnote 9 (Image)

Sulpitius Severus, Vincent of Lerins, John Cassian

The Works of John Cassian. (HTML)

The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults. (HTML)

Book XII. Of the Spirit of Pride. (HTML)

Chapter VIII. How God has destroyed the pride of the devil by the virtue of humility, and various passages in proof of this. (HTML)

CCEL Footnote 1036 (In-Text, Margin)

... other, “Learn of me, for I am meek and lowly of heart.” The one says, “I know not the Lord and will not let Israel go;” the other, “If I say that I know Him not, I shall be a liar like unto you: but I know Him, and keep His commandments.” The one says, “My rivers are mine and I made them:” the other: “I can do nothing of myself, but my Father who abideth in me, He doeth the works.” The one says, “All the kingdoms of the world and the glory of them are mine, and to whomsoever I will, I give them;”[Luke 4:6] the other, “Though He were rich yet He became poor, that we through His poverty might be made rich.” The one says, “As eggs are gathered together which are left, so have I gathered all the earth: and there was none that moved the wing or opened the ...

Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 341, footnote 4 (Image)

Sulpitius Severus, Vincent of Lerins, John Cassian

The Works of John Cassian. (HTML)

The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)

Conference V. Conference of Abbot Serapion. On the Eight Principal Faults. (HTML)

Chapter VI. Of the manner of the temptation in which our Lord was attacked by the devil. (HTML)

CCEL Footnote 1324 (In-Text, Margin)

... overthrown in the first encounter he was not able to bring upon Him the second infirmity which had shot up as from the root of the first fault. For he saw that He had not even admitted anything from which this infirmity might take its rise, and it was idle to hope for the fruit of sin from Him, as he saw that He in no sort of way received into Himself seeds or roots of it. Yet according to Luke, who places last that temptation in which he uses the words “If Thou art the Son of God, cast Thyself down,”[Luke 4:9] we can understand this of the feeling of pride, so that that earlier one, which Matthew places third, in which, as Luke the evangelist says, the devil showed Him all the kingdoms of the world in a moment of time and promised them to Him, may be ...

Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 445, footnote 6 (Image)

Sulpitius Severus, Vincent of Lerins, John Cassian

The Works of John Cassian. (HTML)

The Conferences of John Cassian. Part II. Containing Conferences XI-XVII. (HTML)

Conference XV. The Second Conference of Abbot Nesteros. On Divine Gifts. (HTML)

Chapter I. Discourse of Abbot Nesteros on the threefold system of gifts. (HTML)

CCEL Footnote 1941 (In-Text, Margin)

... you: Depart from Me, ye workers of iniquity.” And on the other hand, if the faith of those who bring them or of the sick is wanting, it prevents those on whom the gifts of healing are conferred from exercising their powers of healing. On which subject Luke the Evangelist says: “And Jesus could not there do any mighty work because of their unbelief.” Whence also the Lord Himself says: “Many lepers were in Israel in the days of Elisha the prophet, and none of them was cleansed but Naaman the Syrian.”[Luke 4:27] The third method of healing is copied by the deceit and contrivance of devils, that, when a man who is enslaved to evident sins is out of admiration for his miracles regarded as a saint and a servant of God, men may be persuaded to copy his sins and ...

Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 458, footnote 4 (Image)

Sulpitius Severus, Vincent of Lerins, John Cassian

The Works of John Cassian. (HTML)

The Conferences of John Cassian. Part II. Containing Conferences XI-XVII. (HTML)

Conference XVI. The First Conference of Abbot Joseph. On Friendship. (HTML)

Chapter XXIII. How he is the strong and vigorous man, who yields to the will of another. (HTML)

CCEL Footnote 2002 (In-Text, Margin)

... gained much more by his virtue of long-suffering and patience. For this is the Apostle’s command: “Ye who are strong should bear the infirmities of the weak;” and: “Bear ye one another’s burdens, and so fulfil the law of Christ.” For a weak man will never support a weak man, nor can one who is suffering in the same way, bear or cure one in feeble health, but one who is himself not subject to infirmity brings remedies to one in weak health. For it is rightly said to him: “Physician, heal thyself.”[Luke 4:23]

Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 610, footnote 7 (Image)

Sulpitius Severus, Vincent of Lerins, John Cassian

The Works of John Cassian. (HTML)

The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius. (HTML)

Book VII. (HTML)

Chapter XI. How the devil was forced by many reasons to the view that Christ was God. (HTML)

CCEL Footnote 2623 (In-Text, Margin)

... baptized of Thee, and comest Thou to me?” The dove also which came down from heaven and stopped over the Lord’s head had made itself a clear and open proof of a God who declared Himself. The voice too which was sent from God not in riddles or figures had moved him, when it said: “Thou art My beloved Son, in Thee I am well pleased.” And though he saw a man outwardly in Jesus, yet he was searching for the Son of God, when he said: “If Thou art the Son of God, command that these stones be made bread.”[Luke 4:3] Did the contemplation of the man drive away the devil’s suspicions of His Divinity, so that owing to the fact that he saw a man, he did not believe that He could be God? Most certainly not. But what does he say? “If Thou art the Son of God, command ...

Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 612, footnote 3 (Image)

Sulpitius Severus, Vincent of Lerins, John Cassian

The Works of John Cassian. (HTML)

The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius. (HTML)

Book VII. (HTML)

Chapter XVI. He shows that like the devil when tempting Christ, the heretics garble and pervert holy Scripture. (HTML)

CCEL Footnote 2628 (In-Text, Margin)

... Apostle, entire and unmutilated? But you insert part, and omit part; and garble the words of truth in order that you may be able to build up your false notions by your wicked act. I see who was your master. We must believe that you had his instruction, whose example you are following. For so the devil in the gospel when tempting the Lord said: “If Thou art the Son of God, cast Thyself down. For it is written that He shall give His angels charge concerning Thee to keep Thee in all Thy ways.”[Luke 4:9-10] And when he had said this, he left out the context and what belongs to it; viz., “Thou shalt walk upon the asp and the basilisk: and thou shalt trample under foot the lion and the dragon.” Surely he cunningly quoted the previous verse and left out ...