Against Heresies: Book V (HTML)

Chapter XIII.—In the dead who were raised by Christ we possess the highest proof of the resurrection; and our hearts are shown to be capable of life eternal, because they can now receive the Spirit of God. (HTML)

CCEL Footnote 4544 (In-Text, Margin)

Ante-Nicene Fathers, Volume 3, page 73, footnote 16 (Image)

Tertullian (I, II, III)

Apologetic. (HTML)

On Idolatry. (HTML)

Concerning Military Service. (HTML)

CCEL Footnote 321 (In-Text, Margin)

... two masters —God and Cæsar. And yet Moses carried a rod, and Aaron wore a buckle, and John (Baptist) is girt with leather and Joshua the son of Nun leads a line of march; and the People warred: if it pleases you to sport with the subject. But how will a Christian man war, nay, how will he serve even in peace, without a sword, which the Lord has taken away? For albeit soldiers had come unto John, and had received the formula of their rule; albeit, likewise, a centurion had believed;[Luke 7:1] still the Lord afterward, in disarming Peter, unbe**d every soldier. No dress is lawful among us, if assigned to any unlawful action.

Ante-Nicene Fathers, Volume 3, page 163, footnote 18 (Image)

Tertullian (I, II, III)

Apologetic. (HTML)

An Answer to the Jews. (HTML)

Of the Prophecies of the Birth and Achievements of Christ. (HTML)

CCEL Footnote 1298 (In-Text, Margin)

Ante-Nicene Fathers, Volume 4, page 65, footnote 1 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Tertullian: Part Fourth. (HTML)

On Monogamy. (HTML)

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

CCEL Footnote 639 (In-Text, Margin)

Turning now to the law, which is properly ours—that is, to the Gospel—by what kind of examples are we met, until we come to definite dogmas? Behold, there immediately present themselves to us, on the threshold as it were, the two priestesses of Christian sanctity, Monogamy and Continence: one modest, in Zechariah the priest; one absolute, in John the forerunner: one appeasing God; one preaching Christ: one proclaiming a perfect priest; one exhibiting “more than a prophet,”[Luke 7:26] —him, namely, who has not only preached or personally pointed out, but even baptized Christ. For who was more worthily to perform the initiatory rite on the body of the Lord, than flesh similar in kind to that which conceived and gave birth to that (body)? And ...

Ante-Nicene Fathers, Volume 4, page 65, footnote 12 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Tertullian: Part Fourth. (HTML)

On Monogamy. (HTML)

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

CCEL Footnote 650 (In-Text, Margin)

... denies the Samaritan woman’s (partner to be) a husband, that He may show that manifold husbandry is adultery; while, in the revelation of His own glory, He prefers, from among so many saints and prophets, to have with him Moses and Elias —the one a monogamist, the other a voluntary celibate (for Elias was nothing else than John, who came “in the power and spirit of Elias”); while that “man gluttonous and toping,” the “frequenter of luncheons and suppers, in the company of publicans and sinners,”[Luke 7:34] sups once for all at a single marriage, though, of course, many were marrying (around Him); for He willed to attend (marriages) only so often as (He willed) them to be.

Ante-Nicene Fathers, Volume 4, page 103, footnote 11 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Tertullian: Part Fourth. (HTML)

On Fasting. (HTML)

Arguments of the Psychics, Drawn from the Law, the Gospel, the Acts, the Epistles, and Heathenish Practices. (HTML)

CCEL Footnote 1014 (In-Text, Margin)

... declared, “Not such a fast hath the Lord elected,” that is, not abstinence from food, but the works of righteousness, which he there appends: and that the Lord Himself in the Gospel has given a compendious answer to every kind of scrupulousness in regard to food; “that not by such things as are introduced into the mouth is a man defiled, but by such as are produced out of the mouth;” while Himself withal was wont to eat and drink till He made Himself noted thus; “Behold, a gormandizer and a drinker:”[Luke 7:34] (finally), that so, too, does the apostle teach that “food commendeth us not to God; since we neither abound if we eat, nor lack if we eat not.”

Ante-Nicene Fathers, Volume 5, page 200, footnote 1 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Hippolytus. (HTML)

The Extant Works and Fragments of Hippolytus. (HTML)

Exegetical. (HTML)

On the Psalms. (HTML)

The Argument of the Exposition of the Psalms by Hippolytus, (Bishop) of Rome. (HTML)CCEL Footnote 1379 (In-Text, Margin)

... bending the knee is decreed for those days. For this is a symbol of the great assembly that is reserved for future times. Of which times there was a shadow in the land of Israel in the year called among the Hebrews “Jobel” (Jubilee), which is the fiftieth year in number, and brings with it liberty for the slave, and release from debt, and the like. And the holy Gospel knows also the remission of the number fifty, and of that number which is cognate with it, and stands by it, viz., five hundred;[Luke 7:41] for it is not without a purpose that we have given us there the remission of fifty pence and of five hundred. Thus, then, it was also meet that the hymns to God on account of the destruction of enemies, and in thanksgiving for the goodness of God, ...

Ante-Nicene Fathers, Volume 5, page 254, footnote 5 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Hippolytus. (HTML)

Appendix to the Works of Hippolytus. Containing Dubious and Spurious Pieces. (HTML)

A discourse by the most blessed Hippolytus, bishop and martyr, on the end of the world, and on Antichrist, and on the second coming of our lord Jesus Christ. (HTML)

Section XLIX. (HTML)

CCEL Footnote 2016 (In-Text, Margin)

... been given to understand what kind of awful scrutiny awaits us, and what day and what hour are before us. Let us therefore ponder this every day; let us meditate on this both day and night, both in the house, and by the way, and in the churches, that we may not stand forth at that dread and impartial judgment condemned, abased, and sad, but with purity of action, life, conversation, and confession; so that to us also the merciful and benignant God may say, “Thy faith hath saved thee, go in peace;”[Luke 7:50] and again, “Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy Lord.” Which joy may it be ours to reach, by the grace and kindness of our Lord ...

Ante-Nicene Fathers, Volume 5, page 556, footnote 14 (Image)

Ante-Nicene Fathers, Volume 7, page 440, footnote 16 (Image)

Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies

Constitutions of the Holy Apostles (HTML)

Book V (HTML)

Sec. I.—Concerning the Martyrs (HTML)

CCEL Footnote 3006 (In-Text, Margin)

It ought not to be forgotten that in such a Gospel as this there is embraced every good deed which was done to Jesus; as, for example, the story of the woman[Luke 7:36-50] who had been a sinner and had repented, and who, having experienced a genuine recovery from her evil state, had grace to pour her ointment over Jesus so that every one in the house smelt the sweet savour. Hence, too, the words, “Wherever this Gospel shall be preached among all the nations, there also this that she has done shall be spoken of, for a memorial of her.” And it is clear that whatever is done to the ...

Ante-Nicene Fathers, Volume 9, page 428, footnote 10 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

Origen's Commentary on the Gospel of Matthew. (HTML)

Origen's Commentary on Matthew. (HTML)

Book X. (HTML)

The Dancing of Herodias. The Keeping of Oaths. (HTML)

CCEL Footnote 5317 (In-Text, Margin)

... pleasing Herod, who was fond of matters connected with birthdays, came the cause of there being no longer a prophetic head among the people. And up to this point I think that the movements of the people of the Jews, which seem to be according to the law, were nothing else than the movements of the daughter of Herodias; but the dancing of Herodias was opposed to that holy dancing with which those who have not danced will be reproached when they hear the words, “We piped unto you, and ye did not dance.”[Luke 7:32] And on birthdays, when the lawless word reigns over them, they dance so that their movements please that word. Some one of those before us has observed what is written in Genesis about the birthday of Pharaoh, and has told that the worthless man who ...

Ante-Nicene Fathers, Volume 9, page 429, footnote 3 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

Origen's Commentary on the Gospel of Matthew. (HTML)

Origen's Commentary on Matthew. (HTML)

Book X. (HTML)

The Dancing of Herodias. The Keeping of Oaths. (HTML)

CCEL Footnote 5320 (In-Text, Margin)

... things connected with birth keeps birthday festivals; and we, taking this suggestion from him, find in no Scripture that a birthday was kept by a righteous man. For Herod was more unjust than that famous Pharaoh; for by the latter on his birthday feast a chief baker is killed; but by the former, John, “than whom no one greater hath risen among those born of women,” in regard to whom the Saviour says, “But for what purpose did ye go out? To see a prophet? Yea, I say unto you, and more than a prophet.”[Luke 7:26] But thanks be unto God, that, even if the grace of prophecy was taken from the people, a grace greater than all that was poured forth among the Gentiles by our Saviour Jesus Christ, who became “free among the dead;” for “though He were crucified ...

Ante-Nicene Fathers, Volume 9, page 445, footnote 12 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

Origen's Commentary on the Gospel of Matthew. (HTML)

Origen's Commentary on Matthew. (HTML)

Book XI. (HTML)

Exposition of the Details in the Narrative. (HTML)

CCEL Footnote 5503 (In-Text, Margin)

... Him “who was born of the seed of David according to the flesh;” but others come to Him who “was declared to be the Son of God with power, according to the spirit of holiness;” and of these some with the “truly,” and some without it. Further, observe, that the Canaanitish woman besought Him not about a son, whom she does not seem to have brought forth at all, but about a daughter who was terribly vexed with a demon; but another mother receives back alive her son who was being carried forth dead.[Luke 7:12] And again the ruler of the synagogue makes supplication for a daughter twelve years old, as being dead, but the nobleman about a son as being still sick, and at the point of death. The daughter, accordingly, who was distressed by a demon, and the ...

Ante-Nicene Fathers, Volume 9, page 452, footnote 11 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

Origen's Commentary on the Gospel of Matthew. (HTML)

Origen's Commentary on Matthew. (HTML)

Book XII. (HTML)

Why Jesus Called Them an Adulterous Generation. The Law as Husband. (HTML)

CCEL Footnote 5584 (In-Text, Margin)

... the Gentiles; since those who were “Sion, a faithful city,” have become harlots; but these have become like the harlot Rahab, who received the spies of Joshua, and was saved with all her house; after this no longer playing the harlot, but coming to the feet of Jesus, and wetting them with the tears of repentance, and anointing them with the fragrance of the ointment of holy conversation, on account of whom, reproaching Simon the leper,—the former people,—He spoke those things which are written.[Luke 7:37-50]

Ante-Nicene Fathers, Volume 9, page 499, footnote 2 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

Origen's Commentary on the Gospel of Matthew. (HTML)

Origen's Commentary on Matthew. (HTML)

Book XIV. (HTML)

Exposition Continued: the King and the Servants. (HTML)

CCEL Footnote 6086 (In-Text, Margin)

... as he has the ability to administer so many, but to another two as not being able to receive the amount of the man before him, and to another one as being also inferior to the second. Are these, then, the only differences, or are we to recognize these differences in the case of certain persons of whom the Gospel goes on to speak while there are also others besides these: In other parables also are found certain persons, as the two debtors, the one who owed five hundred pence, and the other fifty;[Luke 7:41] but whether these had been entrusted with them and had administered them badly as being inferior in ability to him who had been entrusted with a talent, or had received them, we have not learned; but that they owed so much, we seem to be taught from ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 428, footnote 4 (Image)

Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises

Moral Treatises of St. Augustin (HTML)

Of Holy Virginity. (HTML)

Section 32 (HTML)

CCEL Footnote 2106 (In-Text, Margin)

... such as perhaps may be enough for my purpose. His discourse, the first which He delivered to His disciples at greater length, began from this. “Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.” And these without all controversy we take to be humble. The faith of that Centurion He on this account chiefly praised, and said that He had not found in Israel so great faith, because he believed with so great humility as to say, “I am not worthy that thou shouldest enter under my roof.”[Luke 7:6-7] Whence also Matthew for no other reason said that he “came” unto Jesus, (whereas Luke most plainly signifies that he came not unto Him himself, but sent his friends,) save that by his most faithful humility he himself came unto Him more than they ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 430, footnote 6 (Image)

Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises

Moral Treatises of St. Augustin (HTML)

Of Holy Virginity. (HTML)

Section 36 (HTML)

CCEL Footnote 2126 (In-Text, Margin)

... themselves. Let him hear this, laboring and laden, who is weighed down by his burthen, so as not to dare to lift up his eyes to heaven, that sinner beating his breast, and drawing near from afar. Let him hear, the centurion, not worthy that Thou shouldest enter under his roof. Let him hear, Zaccheus, chief of publicans, restoring fourfold the gains of damnable sins. Let her hear, the woman in the city a sinner, by so much the more full of tears at Thy feet, the more alien she had been from Thy steps.[Luke 7:37-38] Let them hear, the harlots and publicans, who enter into the kingdom of heaven before the Scribes and Pharisees. Let them hear, every kind of such ones, feastings with whom were cast in Thy teeth as a charge, forsooth, as though by whole persons who ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 431, footnote 7 (Image)

Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises

Moral Treatises of St. Augustin (HTML)

Of Holy Virginity. (HTML)

Section 38 (HTML)

CCEL Footnote 2141 (In-Text, Margin)

... go unto her, who watered with tears the feet of her Lord, seeking forgiveness of heavy sins; but thou shalt go unto Him, Who, granting forgiveness of all sins, washed the feet of His own disciples. I know the dignity of thy virginity; I propose not to thee to imitate the Publican humbly accusing his own faults; but I fear for the Pharisee proudly boasting of his own merits. I say not, Be thou such as she, of whom it was said, “There are forgiven unto her many sins, in that she hath loved much;”[Luke 7:38] but I fear lest, as thinking that thou hast little forgiven to thee, thou love little.

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 431, footnote 7 (Image)

Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises

Moral Treatises of St. Augustin (HTML)

Of Holy Virginity. (HTML)

Section 38 (HTML)

CCEL Footnote 2141 (In-Text, Margin)

... go unto her, who watered with tears the feet of her Lord, seeking forgiveness of heavy sins; but thou shalt go unto Him, Who, granting forgiveness of all sins, washed the feet of His own disciples. I know the dignity of thy virginity; I propose not to thee to imitate the Publican humbly accusing his own faults; but I fear for the Pharisee proudly boasting of his own merits. I say not, Be thou such as she, of whom it was said, “There are forgiven unto her many sins, in that she hath loved much;”[Luke 7:47] but I fear lest, as thinking that thou hast little forgiven to thee, thou love little.

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 432, footnote 12 (Image)

Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises

Moral Treatises of St. Augustin (HTML)

Of Holy Virginity. (HTML)

Section 41 (HTML)

CCEL Footnote 2163 (In-Text, Margin)

... shalt therefore fear less, and be more puffed up, so as to love little Him, Who hath loved thee so much, as to give up Himself for thee, because He hath forgiven thee little, living, forsooth from childhood, religiously, piously, with pious chastity, with inviolate virginity. As though in truth you ought not to love with much greater glow of affection Him, Who, whatsoever things He hath forgiven unto sinners upon their being turned to Him, suffered you not to fall into them. Or indeed that Pharisee,[Luke 7:36-47] who therefore loved little, because he thought that little was forgiven him, was it for any other reason that he was blinded by this error, than because being ignorant of the righteousness of God, and seeking to establish his own, he had not been ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 341, footnote 5 (Image)

Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings

Writings in Connection with the Manichæan Controversy. (HTML)

Reply to Faustus the Manichæan. (HTML)

Faustus does not think it would be a great honor to sit down with Abraham, Isaac and Jacob, whose moral characters as set forth in the Old Testament he detests. He justifies his subjective criticism of Scripture. Augustin sums up the argument, claims the victory, and exhorts the Manichæans to abandon their opposition to the Old Testament notwithstanding the difficulties that it presents, and to recognize the authority of the Catholic Church. (HTML)

CCEL Footnote 1078 (In-Text, Margin)

... length in Matthew’s ingenious narrative? But the passage is corrupt. For, in describing the centurion’s application to Jesus, Matthew says that he came himself to ask for a cure; while Luke says he did not, but sent elders of the Jews, and that they, in case Jesus should despise the centurion as a Gentile (for they will have Jesus to be a thorough Jew), set about persuading Him, by saying that he was worthy for whom He should do this, because he loved their nation, and had built them a synagogue;[Luke 7:2-10] here again taking for granted that the Son of God was concerned in a pagan centurion having thought it proper to build a synagogue for the Jews. The words in question are, indeed, found in Luke also, perhaps because on reflection he thought they ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 344, footnote 1 (Image)

Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings

Writings in Connection with the Manichæan Controversy. (HTML)

Reply to Faustus the Manichæan. (HTML)

Faustus does not think it would be a great honor to sit down with Abraham, Isaac and Jacob, whose moral characters as set forth in the Old Testament he detests. He justifies his subjective criticism of Scripture. Augustin sums up the argument, claims the victory, and exhorts the Manichæans to abandon their opposition to the Old Testament notwithstanding the difficulties that it presents, and to recognize the authority of the Catholic Church. (HTML)

CCEL Footnote 1083 (In-Text, Margin)

... Jesus "beseeching Him, and saying;" while Luke says that he sent to Jesus the elders of the Jews with this same request, that He would heal his servant who was sick; and that when He came near the house he sent others, through whom he said that he was not worthy that Jesus should come into his house, and that he was not worthy to come himself to Jesus. How, then, do we read in Matthew, "He came to Him, beseeching Him, and saying, My servant lieth at home sick of the palsy, and grievously tormented?"[Luke 7:2-10] The explanation is, that Matthew’s narrative is correct, but brief, mentioning the centurion’s coming to Jesus, without saying whether he came himself or by others, or whether the words about his servant were spoken by himself or through others. But ...

Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 232, footnote 6 (Image)

Augustine: Anti-Pelagian Writings

A Treatise on the Grace of Christ, and on Original Sin. (HTML)

On the Grace of Christ. (HTML)

Ambrose is Not in Agreement with Pelagius. (HTML)

CCEL Footnote 1898 (In-Text, Margin)

... no man is able to build without the Lord, no man to watch without the Lord, no man to undertake anything without the Lord. Whence the apostle thus enjoins: ‘Whether ye eat, or whether ye drink, do all to the glory of God.’” You observe how the holy Ambrose takes away from men even their familiar expressions,—such as, “We undertake, but God accomplishes,”—when he says here that “no man is able to undertake anything without the Lord.” To the same effect he says, in the sixth book of the same work,[Luke 7:41] treating of the two debtors of a certain creditor: “According to men’s opinions, he perhaps is the greater offender who owed most. The case, however, is altered by the Lord’s mercy, so that he loves the most who owes the most, if he yet obtains ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 16, footnote 4 (Image)

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

Our Lord’s Sermon on the Mount. (HTML)

Explanation of the First Part of the Sermon Delivered by Our Lord on the Mount, as Contained in the Fifth Chapter of Matthew. (HTML)

Chapter XII (HTML)

CCEL Footnote 116 (In-Text, Margin)

... brought forth outside the gate, when assent goes forward into action; a third, when the mind is pressed down by the force of bad habit, as if by a mound of earth, and is now, as it were, rotting in the sepulchre. And whoever reads the Gospel perceives that our Lord raised to life these three varieties of the dead. And perhaps he reflects what differences may be found in the very word of Him who raises them, when He says on one occasion, “Damsel, arise;” on another, “Young man, I say unto thee, Arise;”[Luke 7:14] and when on another occasion He groaned in the spirit, and wept, and again groaned, and then afterwards “cried with a loud voice, Lazarus, come forth.”

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 126, 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)

An Explanation of the Circumstance that Matthew Tells Us How the Centurion Came to Jesus on Behalf of His Servant, While Luke’s Statement is that the Centurion Despatched Friends to Him. (HTML)

CCEL Footnote 863 (In-Text, Margin)

... cleansing of the leper, whose story he has recorded as something suggested to his recollection at a later stage, but introduces it after the conclusion of that lengthened sermon already discussed. For he connects the two sections in this way: “Now when He had ended all His sayings in the audience of the people, He entered into Capharnaum; and a certain centurion’s servant, who was dear unto him, was sick and ready to die;” and so forth, until we come to the verse where it is said that he was healed.[Luke 7:1-10] Here, then, we notice that it was not till after He had ended all His words in the hearing of the people that Christ entered Capharnaum; by which we are to understand simply that He did not make that entrance before He had brought these sayings to ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 126, footnote 5 (Image)

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

The Harmony of the Gospels. (HTML)

Book II (HTML)

An Explanation of the Circumstance that Matthew Tells Us How the Centurion Came to Jesus on Behalf of His Servant, While Luke’s Statement is that the Centurion Despatched Friends to Him. (HTML)

CCEL Footnote 866 (In-Text, Margin)

... servant. And when they came to Jesus, they besought Him instantly, saying, That he was worthy for whom He should do this: for he loveth our nation, and he hath built us a synagogue. Then Jesus went with them. And when He was now not far from the house, the centurion sent friends to Him, saying unto Him, Lord, trouble not Thyself; for I am not worthy that Thou shouldest enter under my roof: wherefore neither thought I myself worthy to come unto Thee: but say in a word, and my servant shall be healed.”[Luke 7:3-7] For if this was the manner in which the incident took place, how can Matthew’s statement, that there “came to Him a certain centurion,” be correct, seeing that the man did not come in person, but sent his friends? The apparent discrepancy, however, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 127, 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)

An Explanation of the Circumstance that Matthew Tells Us How the Centurion Came to Jesus on Behalf of His Servant, While Luke’s Statement is that the Centurion Despatched Friends to Him. (HTML)

CCEL Footnote 876 (In-Text, Margin)

... words. And furthermore, Luke has unfolded the whole incident to us just as it occurred, in a form constraining us to understand from his narrative in what manner another writer, who was also incapable of making any false statement, might have spoken of the man himself as coming. It is in this way, too, that the woman who suffered from the issue of blood, although she took hold merely of the hem of His garment, did yet touch the Lord more effectually than those multitudes did by whom He was thronged.[Luke 7:42-48] For just as she touched the Lord the more effectually, in so far as she believed the more earnestly, so the centurion also came the more really to the Lord, inasmuch as he believed the more thoroughly. And now, as regards the rest of this paragraph, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 139, footnote 3 (Image)

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

The Harmony of the Gospels. (HTML)

Book II (HTML)

Of the Account Given by Matthew and Luke of the Occasion When John the Baptist Was in Prison, and Despatched His Disciples on a Mission to the Lord. (HTML)

CCEL Footnote 992 (In-Text, Margin)

... heard in the prison the works of Christ, he sent two of his disciples, and said unto Him, Art thou He that should come, or do we look for another?” and so on, until we come to the words, “And Wisdom is justified of her children.” This whole section relating to John the Baptist, touching the message which he sent to Jesus, and the tenor of the reply which those whom he despatched received, and the terms in which the Lord spoke of John after the departure of these persons, is introduced also by Luke.[Luke 7:18-35] The order, however, is not the same. But it is not made clear which of them gives the order of his own recollections, and which keeps by the historical succession of the things themselves.

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 172, footnote 5 (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 Concord Between Matthew, Mark, and John in Their Notices of the Supper at Bethany, at Which the Woman Poured the Precious Ointment on the Lord, and of the Method in Which These Accounts are to Be Harmonized with that of Luke, When He Records an Incident of a Similar Nature at a Different Period. (HTML)

CCEL Footnote 1210 (In-Text, Margin)

... tears, and wiped them with her hair, and anointed them with ointment, in reference to whose case Jesus also made use of the parable of the two debtors, and said that her sins, which were many, were forgiven her because she loved much. But my theory is, that it was the same Mary who did this deed on two separate occasions, the one being that which Luke has put on record, when she approached Him first of all in that remarkable humility, and with those tears, and obtained the forgiveness of her sins.[Luke 7:36-50] For John, too, although he has not given the kind of recital which Luke has left us of the circumstances connected with that incident, has at least mentioned the fact, in commending the same Mary to our notice, when he has just begun to tell the ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 298, footnote 4 (Image)

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

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

On the words of the Gospel, Matt. viii. 8, ‘I am not worthy that thou shouldest come under my roof,’ etc., and of the words of the apostle, 1 Cor. viii. 10, ‘For if a man see thee who hast knowledge sitting at meat in an idol’s temple,’ etc. (HTML)

CCEL Footnote 2164 (In-Text, Margin)

... be healed.” By calling himself unworthy, he showed himself worthy for Christ to come not into his house, but into his heart. Nor would he have said this with so great faith and humility, had he not borne Him in his heart, of whose coming into his house he was afraid. For it were no great happiness for the Lord Jesus to enter into his house, and yet not to be in his heart. For this Master of humility both by word and example, sat down even in the house of a certain proud Pharisee, by name Simon;[Luke 7:36] and though He sat down in his house, there was no place in this heart, “where the Son of Man could lay His Head.”

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 413, 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, Luke vii. 2, etc.; on the three dead persons whom the Lord raised. (HTML)

CCEL Footnote 3192 (In-Text, Margin)

... the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom He will.” Not of course that the Son “quickeneth” some, the Father others; but the Father and the Son “quicken” the same; for the Father doeth all things by the Son. Let no one then who is a Christian doubt, that even at the present time the dead are raised. Now all men have eyes, wherewith they can see the dead rise again in such sort, as the son of that widow rose, of whom we have just read out of the Gospel;[Luke 7:12] but those eyes wherewith men see the dead in heart rise again, all men have not, save those who have risen already in heart themselves. It is a greater miracle to raise again one who is to live for ever, than to raise one who must die again.

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 413, footnote 6 (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 vii. 2, etc.; on the three dead persons whom the Lord raised. (HTML)

CCEL Footnote 3195 (In-Text, Margin)

... give thee light.” You hear of one asleep in the words, “Rise, thou that sleepest;” but understand it of one dead when you hear, “And arise from the dead.” Thus they who are even dead in the body are often said to be asleep. And certainly they all are but asleep, in respect of Him who is able to awaken them. For in respect of thee, a dead man is dead indeed, seeing he will not awake, beat or prick or tear him as thou wilt. But in respect of Christ, he was but asleep to whom it was said, “Arise,”[Luke 7:14] and he arose forthwith. No one can as easily awaken another in bed, as Christ can in the tomb.

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 414, footnote 4 (Image)

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

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

On the words of the Gospel, Luke vii. 2, etc.; on the three dead persons whom the Lord raised. (HTML)

CCEL Footnote 3203 (In-Text, Margin)

... dead, why weariest thou the Master any further?” But He went on, and said to the father of the damsel, “Be not afraid, only believe.” He comes to the house, and finds the customary funeral obsequies already prepared, and He says to them, “Weep not, for the damsel is not dead, but sleepeth.” He spake the truth; she was asleep; asleep, that is, in respect of Him, by whom she could be awakened. So awakening her, He restored her alive to her parents. So again He awakened that young man, the widow’s son,[Luke 7:12] by whose case I have been now reminded to speak with you, Beloved, on this subject, as He Himself shall vouchsafe to give me power. Ye have just heard how he was awakened. The Lord “came nigh to the city; and behold there was a dead man being ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 414, footnote 5 (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 vii. 2, etc.; on the three dead persons whom the Lord raised. (HTML)

CCEL Footnote 3204 (In-Text, Margin)

... now reminded to speak with you, Beloved, on this subject, as He Himself shall vouchsafe to give me power. Ye have just heard how he was awakened. The Lord “came nigh to the city; and behold there was a dead man being carried out” already beyond the gate. Moved with compassion, for that the mother, a widow and bereaved of her only son, was weeping, He did what ye have heard, saying, “Young man, I say unto thee, Arise. He that was dead arose, and began to speak, and He restored him to his mother.”[Luke 7:14-15] He awakened Lazarus likewise from the tomb. And in that case when the disciples with whom He was speaking knew that he was sick, He said (now “Jesus loved him”), “Our friend Lazarus sleepeth.” They thinking of the sick man’s healthful sleep; say, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 416, footnote 1 (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 vii. 37, ‘And behold, a woman who was in the city, a sinner,’ etc. On the remission of sins, against the Donatists. (HTML)

CCEL Footnote 3213 (In-Text, Margin)

... believe that it is the will of God that I should speak to you on the subject whereof we are now reminded by the words of the Lord out of the Holy Scriptures, I will by His assistance deliver to you, Beloved, a Sermon touching the remission of sins. For when the Gospel was being read, ye gave most earnest heed, and the story was reported, and represented before the eyes of your heart. For ye saw, not with the body, but with the mind, the Lord Jesus Christ “sitting at meat in the Pharisee’s house,”[Luke 7:36] and when invited by him, not disdaining to go. Ye saw too a “woman” famous in the city, famous indeed in ill fame, “who was a sinner,” without invitation force her way into the feast, where her Physician was at meat, and with an holy shamelessness ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 416, footnote 4 (Image)

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

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

On the words of the Gospel, Luke vii. 37, ‘And behold, a woman who was in the city, a sinner,’ etc. On the remission of sins, against the Donatists. (HTML)

CCEL Footnote 3216 (In-Text, Margin)

... to the woman he said unto Simon, Seest thou this woman? I entered into thine house, thou gavest Me no water for My feet: she hath washed My feet with tears, and wiped them with her hairs. Thou gavest Me no kiss: this woman since the time she came in, hath not ceased to kiss My feet. My head with oil thou didst not anoint: but this woman hath anointed My feet with ointment. Therefore I say, her many sins are forgiven her, for she loved much. But to whom little is forgiven, the same loveth little.”[Luke 7:41]

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 495, footnote 4 (Image)

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

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

On the words of the Gospel, John v. 31, ‘If I bear witness of myself,’ etc.; and on the words of the apostle, Galatians v. 16, ‘Walk by the spirit, and ye shall not fulfil the lust of the flesh. For the flesh lusteth,’ etc. (HTML)

CCEL Footnote 3849 (In-Text, Margin)

14. Christ raised up the daughter of the ruler of the synagogue who was dead in the house. She was in the house, she had not yet been carried out. So is the man who hath determined on some wickedness in his heart; he is dead, but he lies within. But if he has come as far as to the action of the members, he has been carried out of the house. But the Lord raised also the young man, the widow’s son, when he was being carried out dead beyond the gate of the city.[Luke 7:12] So then I venture to say, Thou hast determined in thine heart, if thou call thyself back from thy deed, thou wilt be cured before thou put it into action. For if thou repent in thine heart, that thou hast determined on some bad and wicked and abominable and damnable ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 55, footnote 2 (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 I. 34–51. (HTML)

CCEL Footnote 169 (In-Text, Margin)

... whom he forgave most.” And turning to the woman, He said unto Simon, “Seest thou this woman? I entered into thine house, thou gavest me no water for my feet; but she hath washed my feet with tears, and wiped them with the hairs of her head: thou gavest me no kiss; she hath not ceased to kiss my feet: thou gavest me no oil; she hath anointed my feet with ointment. Wherefore, I say unto thee, to her are forgiven many sins, for she loved much; but to whom little is forgiven, the same loveth little.”[Luke 7:36-47] That is to say, thou art more sick, but thou thinkest thyself whole; thou thinkest that little is forgiven thee when thou owest more. Well did she, because guile was not in her, deserve medicine. What means, guile was not in her? She confessed her ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 141, footnote 3 (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 V. 20–23. (HTML)

CCEL Footnote 430 (In-Text, Margin)

11. And who are these dead whom the Father and the Son quicken? Are they the same of whom we have spoken—Lazarus, or that widow’s son,[Luke 7:14] or the ruler of the synagogue’s daughter? For we know that these were raised by Christ the Lord. It is some other thing that He means to signify to us,—namely, the resurrection of the dead, which we all look for; not that resurrection which certain have had, that the rest might believe. For Lazarus rose to die again; we shall rise again to live for ever. Is it the Father that effects such a resurrection, or the Son? Nay verily, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 271, footnote 2 (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 XI. 1–54. (HTML)

CCEL Footnote 965 (In-Text, Margin)

3. If, then, the Lord in the greatness of His grace and mercy raiseth our souls to life, that we may not die for ever, we may well understand that those three dead persons whom He raised in the body, have some figurative significance of that resurrection of the soul which is effected by faith: He raised up the ruler of the synagogue’s daughter, while still lying in the house; He raised up the widow’s young son, while being carried outside the gates of the city;[Luke 7:14-15] and He raised up Lazarus, when four days in the grave. Let each one give heed to his own soul: in sinning he dies: sin is the death of the soul. But sometimes sin is committed only in thought. Thou hast felt delight in what is evil, thou hast assented to its ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 271, footnote 3 (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 XI. 1–54. (HTML)

CCEL Footnote 966 (In-Text, Margin)

... habits, and adopting a better manner of life than that of those who blamed them. Thou detestedst such a man: look at the sister of Lazarus herself (if, indeed, it was she who anointed the Lord’s feet with ointment, and wiped with her hair what she had washed with her tears), who had a better resurrection than her brother; she was delivered from the mighty burden of a sinful character. For she was a notorious sinner; and had it said of her, “Her many sins are forgiven her, for she has loved much.”[Luke 7:37-47] We see many such, we know many: let none despair, but let none presume in himself. Both the one and the other are sinful. Let thine unwillingness to despair take such a turn as to lead thee to make choice of Him in whom alone thou mayest well ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 79, footnote 3 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm XXXV (HTML)

CCEL Footnote 742 (In-Text, Margin)

... in the Church of God. For so it is, “To David himself.” The Psalm then is to David himself: now David is interpreted, Strong in hand, or Desirable. The Psalm then is to the Strong in hand, and Desirable, to Him who for us hath overcome death, who unto us hath promised life: for in this is He Strong in hand, that He hath overcome death for us; in this is He Desirable, that He hath promised unto us life eternal. For what stronger than that Hand which touched the bier, and he that was dead rose up?[Luke 7:14] What stronger than that Hand which overcame the world, not armed with steel, but pierced with wood? Or what more desirable than He, whom not having seen, the Martyrs wished even to die, that they might be worthy to come unto Him? Therefore is the ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 163, footnote 11 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm XLVII (HTML)

CCEL Footnote 1549 (In-Text, Margin)

... honour and power among men, he was a prince among the princes of the peoples. Christ coming to him, he sent his friends to meet Him, nay unto Christ truly passing over to him he sent his friends, and asked that He would heal his servant who was dangerously sick. And when the Lord would come, he sent to Him this message: “I am not worthy that Thou shouldest enter under my roof, but say in a word only, and my servant shall be healed.” “For I also am a man set under authority, having under me soldiers.”[Luke 7:6-7] See how he kept his rank! first he mentioned that he was under another, and afterwards that another was under him. I am under authority, and I am in authority; both under some I am, and over some I am.…As though he said, If I being set under ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 198, footnote 7 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LII (HTML)

CCEL Footnote 1893 (In-Text, Margin)

... Martyrs themselves also imitating the Lord, blood for the Church shedding, hearing that voice, “As Christ laid down His life for us, so also ought we also to lay down for the brethren,” in a certain way with their hair did good to us, that is, with those things which that razor can lop off or scrape. But that therefore even with the very hair some good can be done, even that woman a sinner intimated, who, when she had wept over the feet of the Lord, with her hair wiped what with tears she wetted.[Luke 7:38] Signifying what? That when thou shalt have pitied any one, thou oughtest to relieve him also if thou canst. For when thou hast pity, thou sheddest as it were tears: when thou relievest, thou wipest with hair. And if this to any one, how much more to ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 233, footnote 3 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LVIII (HTML)

CCEL Footnote 2186 (In-Text, Margin)

9. The Lord displeased that Pharisee, who to dinner had bidden Him, because a woman that was a sinner drew near to His feet, and he murmured against Him, saying, “If this man were a prophet, He would know what woman drew near to His feet.”[Luke 7:39] O thou that art no prophet, whence knowest thou that He knew not what woman drew near to His feet? Because indeed He kept not the purifying of the Jews, which outwardly was as it were kept in the flesh, and was afar from the heart, this thing he suspected of the Lord. And in order that I may not speak at length on this point, even in his mouth He willed to break utterly the ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 233, footnote 4 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LVIII (HTML)

CCEL Footnote 2187 (In-Text, Margin)

... drew near to His feet? Because indeed He kept not the purifying of the Jews, which outwardly was as it were kept in the flesh, and was afar from the heart, this thing he suspected of the Lord. And in order that I may not speak at length on this point, even in his mouth He willed to break utterly the teeth of him. For He set forth to him: “A certain usurer had two debtors, one was owing five hundred pence, the other fifty: both had not wherewithal to pay, he forgave both. Which loved him the more?”[Luke 7:41-42] To this end the one asketh, that the other may answer: to this end he answereth that the teeth of him in his mouth may be broken utterly.…

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 284, footnote 6 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXVII (HTML)

CCEL Footnote 2672 (In-Text, Margin)

... rained upon gave her fruit. Hear of the Lord raining upon her: “Repent, for the kingdom of heaven is at hand.” He raineth, and that same rain is thunder; it terrifieth: fear thou Him thundering, and receive Him raining. Behold, after that voice of a thundering and raining God, after that voice let us see something out of the Gospel itself. Behold that harlot of ill fame in the city burst into a strange house into which she had not been invited by the host, but by One invited she had been called;[Luke 7:37] called not with tongue, but by Grace. The sick woman knew that she had there a place, where she was aware that her Physician was sitting at meat. She has gone in, that was a sinner; she dareth not draw near save to the feet: she weepeth at His feet, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 368, footnote 5 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXXVIII (HTML)

CCEL Footnote 3547 (In-Text, Margin)

... men are able to receive it, He would make His will to be known. For if an angel is able to use air, mist, cloud, fire, and any other natural substance or corporal species; and man to use face, tongue, hand, pen, letters, or any other significants, for the purpose of intimating the secret things of his own mind: in a word, if, though he is a man, he sendeth human messengers, and he saith to one, “Go, and he goeth; and to another, Come, and he cometh; and to his servant, Do this, and he doeth it;”[Luke 7:8] with how much greater and more effectual power doth God, to whom as Lord all things together are subject, use both the same angel and man, in order that He may declare whatsoever pleaseth Him?…For those things were heard in the Old Testament which ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 480, footnote 9 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm XCVIII (HTML)

CCEL Footnote 4497 (In-Text, Margin)

... of it. Attend here also, and see that this is said. And when the whole earth is enjoined to sing a new song, it is meant, that peace singeth a new song. “For He hath done marvelous things.” What marvelous things? Behold, the Gospel was just now being read, and we heard the marvellous things of the Lord. The only son of his mother, who was a widow, was being carried out dead: the Lord, in compassion, made them stand still; they laid him down, and the Lord said, “Young man, I say unto thee, Arise.”[Luke 7:12-14] …“The Lord hath done marvellous things.” What marvellous things? Hear: “His own right hand, and His holy arm, hath healed for Him.” What is the Lord’s holy Arm? Our Lord Jesus Christ. Hear Isaiah: “Who hath believed our report, and to whom is the ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 533, footnote 5 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CVII (HTML)

CCEL Footnote 4880 (In-Text, Margin)

5. “Them that sit in darkness, and in the shadow of death, fast bound in beggary and iron” (ver. 10). Whence this, but that thou wast attributing things to thyself? that thou wast not owning the grace of God? that thou wast rejecting the counsel of God[Luke 7:30] concerning thee? For see what He addeth: “Because they rebelled against the words of the Lord through pride” (ver. 11), not knowing the righteousness of God, and wishing to establish their own, “and they were bitter against the counsel of the Most High.” “And their heart was brought low in labour” (ver. 12). And now fight against lust; if God cease to aid thou mayest ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 545, footnote 9 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CXI (HTML)

CCEL Footnote 4991 (In-Text, Margin)

3. “Confession and glorious deeds are His work” (ver. 3). What is a more glorious deed than to justify the ungodly? But perhaps the work of man preventeth that glorious work of God, so that when he hath confessed his sins, he deserveth to be justified.…This is the glorious work of the Lord: for he loveth most, to whom most is forgiven.[Luke 7:42-48] This is the glorious work of the Lord: for “where sin abounded, there did grace much more abound.” But perhaps a man would deserve justification from works. “Not,” saith he, “of works, lest any man boast. For we are His workmanship, created in Christ Jesus unto good works.” For a man worketh not righteousness save he be ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 645, footnote 5 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CXLI (HTML)

CCEL Footnote 5769 (In-Text, Margin)

... sins, with men that work in iniquity,” thou shalt also not unite with their elect. For this followeth, “And I will not unite with their elect.” Who are “their elect”? Those who justify themselves. Who are their elect? Those “who trust in themselves that they are righteous, and despise others,” as the Pharisee said in the temple, “Lord, I thank Thee that I am not as other men are.” Who are their elect? “This Man, if He were a prophet, would know what manner of woman this is that touched His feet.”[Luke 7:39] Here thou recognisest the words of that other Pharisee, who invited our Lord to his house; when the woman of that city, who was a sinner, came and approached His Feet.…

Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 106, footnote 7 (Image)

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

An Exhortation to Theodore After His Fall. (HTML)

Letter I (HTML)

CCEL Footnote 291 (In-Text, Margin)

... thine house, thou gavest me no water for my feet; but she hath washed my feet with her tears, and wiped them with the hairs of her head. Thou gavest me no kiss, but she since the time I came in hath not ceased to kiss my feet. Mine head with oil thou didst not anoint; but she hath anointed my feet with ointment. Wherefore I say unto thee: her sins which are many are forgiven; for she loved much; but to whom little is forgiven, the same loveth little. And He said unto her, thy sins are forgiven.”[Luke 7:44-48]

Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 215, footnote 2 (Image)

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

Homily on the Paralytic Let Down Through the Roof: and Concerning the Equality of the Divine Father and the Son. (HTML)

Homily on the Paralytic Let Down Through the Roof. (HTML)

CCEL Footnote 715 (In-Text, Margin)

... over and came into His own city: and behold they brought to him a man sick of the palsy lying on a bed: and Jesus seeing their faith said unto the sick of the palsy “Son! be of good cheer: thy sins are forgiven.” Now they were inferior to the centurion in respect of their faith, but superior to the impotent man by the pool. For the former neither invited the physician nor brought the sick man to the physician; but approached Him as God and said “Speak the word only and my servant shall be healed.”[Luke 7:7] Now these men did not invite the physician to the house, and so far they are on an equality with the centurion: but they brought the sick man to the physician and so far they are inferior, because they did not say “speak the word only.” Yet they are ...

Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 216, footnote 1 (Image)

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

Homily on the Paralytic Let Down Through the Roof: and Concerning the Equality of the Divine Father and the Son. (HTML)

Homily on the Paralytic Let Down Through the Roof. (HTML)

CCEL Footnote 716 (In-Text, Margin)

... into the pool:” but these men knew that Christ had no need either of water, or pool, or anything else of that kind: nevertheless Christ not only released the servant of the centurion but the other two men also from their maladies, and did not say: “because thou hast proffered a smaller degree of faith the cure which thou receivest shall be in proportion;” but He dismissed the man who displayed the greater faith with eulogy and honour, saying “I have not found so great faith, no, not in Israel.”[Luke 7:9] On the man who exhibited less faith than this one he bestowed no praise yet He did not deprive him of a cure, no! not even him who displayed no faith at all. But just as physicians when curing the same disorder receive from some person a hundred ...

Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 217, footnote 1 (Image)

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

Homily on the Paralytic Let Down Through the Roof: and Concerning the Equality of the Divine Father and the Son. (HTML)

Homily on the Paralytic Let Down Through the Roof. (HTML)

CCEL Footnote 721 (In-Text, Margin)

... disclose the earnestness of the one and the patience of the other to all and especially to those who were present. For some envious and misanthropical Jews were accustomed to grudge the benefits done to their neighbours and to find fault with His miracles, sometimes on account of the special season, saying that He healed on the sabbath day; sometimes on account of the life of those to whom the benefit was done, saying “if this man were a prophet He would have known who the woman was who touched Him:”[Luke 7:39] not knowing that it is the special mark of a physician to associate with the infirm and to be constantly seen by the side of the sick, not to avoid them, or hurry from their presence—which in fact was what He expressly said to those murmurers; “They ...

Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 291, footnote 6 (Image)

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

Letters of St. Chrysostom to Olympias. (HTML)

To My Lady. (HTML)

CCEL Footnote 919 (In-Text, Margin)

... others “a deceiver,” saying “This man is not of God but deceiveth the multitude” others “a sorcerer” saying “He casteth out devils through Beelzebub the prince of the Devils” and they continually said these things against Him and called Him an adversary of God, and a gluttonous, and greedy man, and a drunkard, and a friend of the wicked and depraved. “For” He said, “the Son of man came eating and drinking and they say behold a gluttonous man and a wine-bibber, a friend of publicans and sinners.”[Luke 7:34] And when he was conversing with the harlot they called Him a false prophet; “For had He been a prophet,” one said, “He would have known who this woman is which speaketh unto Him;” in fact every day they sharpened their teeth against Him. And not ...

Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 291, footnote 7 (Image)

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

Letters of St. Chrysostom to Olympias. (HTML)

To My Lady. (HTML)

CCEL Footnote 920 (In-Text, Margin)

... they continually said these things against Him and called Him an adversary of God, and a gluttonous, and greedy man, and a drunkard, and a friend of the wicked and depraved. “For” He said, “the Son of man came eating and drinking and they say behold a gluttonous man and a wine-bibber, a friend of publicans and sinners.” And when he was conversing with the harlot they called Him a false prophet; “For had He been a prophet,” one said, “He would have known who this woman is which speaketh unto Him;”[Luke 7:39] in fact every day they sharpened their teeth against Him. And not only did the Jews thus oppose Him, but even those who were reputed to be his brethren were not sincerely attached to Him, but even out of his own family opposition was kindled against ...

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 554, footnote 2 (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 28 (HTML)

CCEL Footnote 3353 (In-Text, Margin)

28. That He descended into hell is also evidently foretold in the Psalms, where it is said, “Thou hast brought Me also into the dust of the death.” And again, “What profit is there in my blood, when I shall have descended into corruption?” And again, “I descended into the deep mire, where there is no bottom.” Moreover, John says, “Art Thou He that shall come (into hell, without doubt), or do we look for another?”[Luke 7:20] Whence also Peter says that “Christ being put to death in the flesh, but quickened in the Spirit which dwells in Him, descended to the spirits who were shut up in prison, who in the days of Noah believed not, to preach unto them;” where also what He did in hell is declared. Moreover, the ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 415, footnote 13 (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 3089 (In-Text, Margin)

... thee behind Me, Satan;’ 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 the paralytic, and to the woman who washed His feet, ‘Thy sins be forgiven thee[Luke 7:48];’ and from His both raising the dead, and repairing the first nature of the blind, granting to him to see. And all this He did, not waiting till He should receive, but being ‘possessed of power.’ From all this it is plain that what He had as Word, ...

Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 98, footnote 6 (Image)

Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters

Dogmatic Treatises. (HTML)

Against Eunomius. (HTML)

Book I (HTML)

Explanation of 'Ungenerate,' and a 'study' of Eternity. (HTML)

CCEL Footnote 232 (In-Text, Margin)

Now I broach these ridiculously childish suggestions as to children sitting in the market-place and playing[Luke 7:32]; for when one looks into the grovelling earthliness of their heretical teaching it is impossible to help falling into a sort of sportive childishness. It would be right, however, to add this to what we have said, viz., that, as the idea of eternity is completed only by means of both (as we have already argued), by the negation of a beginning and also by that of an end, if they confine God’s being to the one, their definition of this being ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 12, footnote 10 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To the Virgins of Æmona. (HTML)

CCEL Footnote 143 (In-Text, Margin)

Pardon, I beseech you, an aggrieved man: if I speak in tears and in anger it is because I have been injured. For in return for my regular letters you have not sent me a single syllable. Light, I know, has no communion with darkness, and God’s handmaidens no fellowship with a sinner, yet a harlot was allowed to wash the Lord’s feet with her tears,[Luke 7:37] and dogs are permitted to eat of their masters’ crumbs. It was the Saviour’s mission to call sinners and not the righteous; for, as He said Himself, “they that be whole need not a physician.” He wills the repentance of a sinner rather than his death, and carries home the poor stray sheep on His own shoulders. So, too, when ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 12, footnote 22 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To the Virgins of Æmona. (HTML)

CCEL Footnote 155 (In-Text, Margin)

Dear sisters, man’s envy judges in one way, Christ in another; and the whisper of a corner is not the same as the sentence of His tribunal. Many ways seem right to men which are afterwards found to be wrong. And a treasure is often stowed in earthen vessels. Peter thrice denied his Lord, yet his bitter tears restored him to his place. “To whom much is forgiven, the same loveth much.”[Luke 7:47] No word is said of the flock as a whole, yet the angels joy in heaven over the safety of one sick ewe. And if any one demurs to this reasoning, the Lord Himself has said: “Friend, is thine eye evil because I am good?”

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 13, footnote 5 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Antony, Monk. (HTML)

CCEL Footnote 162 (In-Text, Margin)

While the disciples were disputing concerning precedence our Lord, the teacher of humility, took a little child and said: “Except ye be converted and become as little children ye cannot enter the kingdom of heaven.” And lest He should seem to preach more than he practised, He fulfilled His own precept in His life. For He washed His disciples’ feet, he received the traitor with a kiss, He conversed with the woman of Samaria, He spoke of the kingdom of heaven with Mary at His feet,[Luke 7:40] and when He rose again from the dead He showed Himself first to some poor women. Pride is opposed to humility, and through it Satan lost his eminence as an archangel. The Jewish people perished in their pride, for while they claimed the chief seats and ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 48, footnote 6 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Marcella. (HTML)

CCEL Footnote 770 (In-Text, Margin)

... and was troubled in spirit, and cried aloud and said, Blæsilla, come forth. She, at His call, has arisen and has come forth, and sits at meat with the Lord. The Jews, if they will, may threaten her in their wrath; they may seek to slay her, because Christ has raised her up. It is enough that the apostles give God the glory. Blæsilla knows that her life is due to Him who has given it back to her. She knows that now she can clasp the feet of Him whom but a little while ago she dreaded as her judge.[Luke 7:38] Then life had all but forsaken her body, and the approach of death made her gasp and shiver. What succour did she obtain in that hour from her kinsfolk? What comfort was there in their words lighter than smoke? She owes no debt to you, ye unkindly ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 48, footnote 9 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Marcella. (HTML)

CCEL Footnote 773 (In-Text, Margin)

3. A widow who is “loosed from the law of her husband” has, for her one duty, to continue a widow. But, you will say, a sombre dress vexes the world. In that case, John the Baptist would vex it, too; and yet, among those that are born of women, there has not been a greater than he.[Luke 7:28] He was called an angel; he baptized the Lord Himself, and yet he was clothed in raiment of camel’s hair, and girded with a leathern girdle. Is the world displeased because a widow’s food is coarse? Nothing can be coarser than locusts, and yet these were the food of John. The women who ought to scandalize Christians are those who paint their eyes and lips ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 48, footnote 10 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Marcella. (HTML)

CCEL Footnote 774 (In-Text, Margin)

3. A widow who is “loosed from the law of her husband” has, for her one duty, to continue a widow. But, you will say, a sombre dress vexes the world. In that case, John the Baptist would vex it, too; and yet, among those that are born of women, there has not been a greater than he. He was called an angel;[Luke 7:27] he baptized the Lord Himself, and yet he was clothed in raiment of camel’s hair, and girded with a leathern girdle. Is the world displeased because a widow’s food is coarse? Nothing can be coarser than locusts, and yet these were the food of John. The women who ought to scandalize Christians are those who paint their eyes and lips with rouge ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 65, footnote 17 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

Paula and Eustochium to Marcella. (HTML)

CCEL Footnote 1024 (In-Text, Margin)

... be visible, where the water was turned into wine. We shall make our way to Tabor, and see the tabernacles there which the Saviour shares, not, as Peter once wished, with Moses and Elijah, but with the Father and with the Holy Ghost. Thence we shall come to the Sea of Gennesaret, and when there we shall see the spots where the five thousand were filled with five loaves, and the four thousand with seven. The town of Nain will meet our eyes, at the gate of which the widow’s son was raised to life.[Luke 7:11] Hermon too will be visible, and the torrent of Endor, at which Sisera was vanquished. Our eyes will look also on Capernaum, the scene of so many of our Lord’s signs—yes, and on all Galilee besides. And when, accompanied by Christ, we shall have made ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 104, footnote 9 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Furia. (HTML)

CCEL Footnote 1564 (In-Text, Margin)

... not fall thereby in the day that he turneth from his wickedness.” The Christian life is the true Jacob’s ladder on which the angels ascend and descend, while the Lord stands above it holding out His hand to those who slip and sustaining by the vision of Himself the weary steps of those who ascend. But while He does not wish the death of a sinner, but only that he should be converted and live, He hates the lukewarm and they quickly cause him loathing. To whom much is forgiven, the same loveth much.[Luke 7:47]

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 163, footnote 4 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Oceanus. (HTML)

CCEL Footnote 2388 (In-Text, Margin)

... garments always white and who follow the Lamb whithersoever He goeth. Happy indeed is she in her encomium who throughout her life has been stained by no defilement. But let envy depart and censoriousness be silent. If the father of the house is good why should our eye be evil? The soul which fell among thieves has been carried home upon the shoulders of Christ. In our father’s house are many mansions. Where sin hath abounded, grace hath much more abounded. To whom more is forgiven the same loveth more.[Luke 7:47]

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 201, footnote 27 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Eustochium. (HTML)

CCEL Footnote 2861 (In-Text, Margin)

... of Samaria. Forsaking her five husbands by whom are intended the five books of Moses, and that sixth not a husband of whom she boasted, to wit the false teacher Dositheus, she found the true Messiah and the true Saviour. Turning away thence Paula saw the tombs of the twelve patriarchs, and Samaria which in honour of Augustus Herod renamed Augusta or in Greek Sebaste. There lie the prophets Elisha and Obadiah and John the Baptist than whom there is not a greater among those that are born of women.[Luke 7:28] And here she was filled with terror by the marvels she beheld; for she saw demons screaming under different tortures before the tombs of the saints, and men howling like wolves, baying like dogs, roaring like lions, hissing like serpents and ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 202, footnote 6 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Eustochium. (HTML)

CCEL Footnote 2868 (In-Text, Margin)

... a few loaves while the twelve baskets of the tribes of Israel were filled with the fragments left by them that had eaten. She made the ascent of mount Tabor whereon the Lord was transfigured. In the distance she beheld the range of Hermon; and the wide stretching plains of Galilee where Sisera and all his host had once been overcome by Barak; and the torrent Kishon separating the level ground into two parts. Hard by also the town of Nain was pointed out to her, where the widow’s son was raised.[Luke 7:11-15] Time would fail me sooner than speech were I to recount all the places to which the revered Paula was carried by her incredible faith.

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 208, footnote 6 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Eustochium. (HTML)

CCEL Footnote 2977 (In-Text, Margin)

... or a stone that they neither marry nor are given in marriage; but this may well be said of those who while they can marry yet abstain from doing so by their own virtue and by the grace of Christ. But if you cavil at this and say, how shall we in that case be like the angels with whom there is neither male nor female, hear my answer in brief as follows. What the Lord promises to us is not the nature of angels but their mode of life and their bliss. And therefore John the Baptist is called an angel[Luke 7:27] even before he is beheaded, and all God’s holy men and virgins manifest in themselves even in this world the life of angels. When it is said “ye shall be like the angels,” likeness only is promised and not a change of nature.

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 220, footnote 5 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Julian. (HTML)

CCEL Footnote 3074 (In-Text, Margin)

Holy scripture says: “a tale out of season is as musick in mourning.” Accordingly I have disdained the graces of rhetoric and those charms of eloquence which boys find so captivating, and have fallen back on the serious tone of the sacred writings. For in these are to be found true medicines for wounds and sure remedies for sorrow. In these a mother receives back her only son even on the bier.[Luke 7:11-15] In these a crowd of mourners hears the words: “the maid is not dead but sleepeth.” In these one that is four days dead comes forth bound at the call of the Lord.

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 228, footnote 13 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Rusticus. (HTML)

CCEL Footnote 3189 (In-Text, Margin)

... the past that He looks upon but the present. Bygone sins there may be, but renewal and conversion remove them. “A just man,” we read “falleth seven times and riseth up again.” If he falls, how is he just? and if he is just, how does he fall? The answer is that a sinner does not lose the name of just if he always repents of his sins and rises again. If a sinner repents, his sins are forgiven him not only till seven times but till seventy times seven. To whom much is forgiven, the same loveth much.[Luke 7:47] The harlot washed with her tears the Saviour’s feet and wiped them with her hair; and to her, as a type of the Church gathered from the nations, was the declaration made: “Thy sins are forgiven.” The self-righteous Pharisee perished in his pride, ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 228, footnote 14 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Rusticus. (HTML)

CCEL Footnote 3190 (In-Text, Margin)

... he just? and if he is just, how does he fall? The answer is that a sinner does not lose the name of just if he always repents of his sins and rises again. If a sinner repents, his sins are forgiven him not only till seven times but till seventy times seven. To whom much is forgiven, the same loveth much. The harlot washed with her tears the Saviour’s feet and wiped them with her hair; and to her, as a type of the Church gathered from the nations, was the declaration made: “Thy sins are forgiven.”[Luke 7:48] The self-righteous Pharisee perished in his pride, while the humble publican was saved by his confession.

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 412, footnote 5 (Image)

Jerome: Letters and Select Works

Treatises. (HTML)

Against Jovinianus. (HTML)

Book II (HTML)

CCEL Footnote 4917 (In-Text, Margin)

33. So far I have replied to the separate portions of his argument; I shall now address myself to the general question. Our Lord says to his disciples, “Whosoever would become great among you, let him be least of all.” If we are all to be equal in heaven, in vain do we humble ourselves here that we may be greater there. Of the two debtors who owed, one five hundred pence, the other fifty, he to whom most was forgiven loved most. And so the Saviour says,[Luke 7:47] “I say to you, her sins which are many are forgiven her, for she hath loved much. But to whom little is forgiven, the same loveth little.” He who loves little, and has little forgiven, he will of course be of inferior rank. The householder when he set out delivered to ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 467, footnote 4 (Image)

Jerome: Letters and Select Works

Treatises. (HTML)

Against the Pelagians. (HTML)

Book II (HTML)

CCEL Footnote 5261 (In-Text, Margin)

... manifest, and these are contrary the one to the other, so that we do not the things that we would. If we do not what we would, but what we would not, how can you say that a man can be without sin if he chooses? You see that neither an Apostle, nor any believer can perform what he wishes. “Love covereth a multitude of sins,” not so much sins of the past as sins of the present, that we may not sin any more while the love of God abideth in us. Wherefore it is said concerning the woman that was a sinner,[Luke 7:47] “Her sins which are many are forgiven her, for she loved much.” And this shows us that the doing what we wish does not depend merely upon our own power, but upon the assistance which God in His mercy gives to our will.

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 243, footnote 4 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

On his Sister Gorgonia. (HTML)

CCEL Footnote 3019 (In-Text, Margin)

... faith, and, calling upon Him Who is honoured thereon, with a mighty cry, and every kind of invocation, calling to mind all His former works of power, and well she knew those both of ancient and of later days, at last she ventured on an act of pious and splendid effrontery: she imitated the woman whose fountain of blood was dried up by the hem of Christ’s garment. What did she do? Resting her head with another cry upon the altar, and with a wealth of tears, as she who once bedewed the feet of Christ,[Luke 7:38] and declaring that she would not loose her hold until she was made whole, she then applied her medicine to her whole body, viz., such a portion of the antitypes of the Precious Body and Blood as she treasured in her hand, mingling therewith her ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 358, footnote 6 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

Oration on the Holy Lights. (HTML)

CCEL Footnote 3978 (In-Text, Margin)

... which is incurable even after the dung. And what the Sword? The cutting of the Word, which separates the worse from the better, and makes a division between the faithful and the unbeliever; and stirs up the son and the daughter and the bride against the father and the mother and the mother in law, the young and fresh against the old and shadowy. And what is the Latchet of the shoe, which thou John who baptizest Jesus mayest not loose? thou who art of the desert, and hast no food, the new Elias,[Luke 7:26] the more than Prophet, inasmuch as thou sawest Him of Whom thou didst prophesy, thou Mediator of the Old and New Testaments. What is this? Perhaps the Message of the Advent, and the Incarnation, of which not the least point may be loosed, I say not ...

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 117, footnote 16 (Image)

Ambrose: Select Works and Letters

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

On the Holy Spirit. (HTML)

Book II. (HTML)

Chapter II. The Father, the Son, and the Holy Spirit are One in counsel. (HTML)

CCEL Footnote 1037 (In-Text, Margin)

21. But that the Spirit is the Arbiter of the Divine Counsel, you may know even from this. For when above we showed that the Holy Spirit was the Lord of baptism, and read that baptism is the counsel of God, as you read, “But the Pharisees despised the counsel of God, not being baptized of Him,”[Luke 7:30] it is quite clear that as there can be no baptism without the Spirit, so, too, the counsel of God is not without the Spirit.

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 153, footnote 3 (Image)

Ambrose: Select Works and Letters

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

On the Holy Spirit. (HTML)

Book III. (HTML)

Chapter XVII. St. Ambrose shows by instances that the places in which those words were spoken help to the understanding of the words of the Lord; he shows that Christ uttered the passage quoted from St. John in Solomon's porch, by which is signified the mind of a wise man, for he says that Christ would not have uttered this saying in the heart of a foolish or contentious man. He goes on to say that Christ is stoned by those who believe not these words, and as the keys of heaven were given to Peter for his confession of them, so Iscariot, because he believed not the same, perished evilly. He takes this opportunity to inveigh against the Jews who bought the Son of God and sold Joseph. He explains the price paid for each mystically; and having (HTML)

CCEL Footnote 1394 (In-Text, Margin)

... was not without meaning that Judas Iscariot valued that ointment at three hundred pence, which seems certainly by the statement of the price itself to set forth the Lord’s cross. Whence, too, the Lord says: “For she, pouring this ointment on My body, did it for My burial.” Why, then, did Judas value this at so high a rate? Because remission of sins is of more value to sinners, and forgiveness seems to be more precious. Lastly, you find it written: “To whom much is forgiven the same loveth more.”[Luke 7:47] Therefore sinners themselves also confess the grace of the Lord’s Passion which they have lost, and they bear witness to Christ who persecuted Him.

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 165, footnote 2 (Image)

Ambrose: Select Works and Letters

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

On the Decease of His Brother Satyrus. (HTML)

Book I. (HTML)

CCEL Footnote 1466 (In-Text, Margin)

29. And, indeed, so great kindness seems to me to merit no ordinary gratitude. For not without a purpose are the widows in the Acts of the Apostles described as weeping when Tabitha was dead, or the crowd in the Gospel, moved by the widow’s tears and accompanying the funeral of the young man who was to be raised again.[Luke 7:12] There is, then, no doubt that by your tears the protection of the apostles is obtained; no doubt, I say, that Christ is moved to mercy, seeing you weeping. Though He has not now touched the bier, yet He has received the spirit commended to Him, and if He have not called the dead by the bodily voice, yet He has by the authority of His ...

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 343, footnote 6 (Image)

Ambrose: Select Works and Letters

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

Concerning Repentance. (HTML)

Book I. (HTML)

Chapter XVI. Comparison between the apostles and Novatians. The fitness of the words, “Ye know not what spirit ye are of,” when applied to them. The desire of penance is extinguished by them when they take away its fruit. And thus are sinners deprived of the promises of Christ, though, indeed, they ought not to be too soon admitted to the mysteries. Some examples of repentance. (HTML)

CCEL Footnote 3042 (In-Text, Margin)

... tears and groans, should seek it with the aid of the tears of all the people, should implore forgiveness; and if communion be postponed two or three times, that he should believe that his entreaties have not been urgent enough, that he must increase his tears, must come again even in greater trouble, clasp the feet of the faithful with his arms, kiss them, wash them with tears, and not let them go, so that the Lord Jesus may say of him too: “His sins which are many are forgiven, for he loved much.”[Luke 7:47]

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 351, footnote 1 (Image)

Ambrose: Select Works and Letters

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

Concerning Repentance. (HTML)

Book II. (HTML)

Chapter VI. St. Ambrose teaches out of the prophet Isaiah what they must do who have fallen. Then referring to our Lord's proverbial expression respecting piping and dancing, he condemns dances. Next by the example of Jeremiah he sets forth the necessary accompaniments of repentance. And lastly, in order to show the efficacy of this medicine of penance, he enumerates the names of many who have used it for themselves or for others. (HTML)

CCEL Footnote 3100 (In-Text, Margin)

41. You see what God requires of you, that you remember that grace which you have received, and boast not as though you had not received it. You see by how complete a promise of remission He draws you to confession. Take heed, lest by resisting the commandments of God you fall into the offence of the Jews, to whom the Lord Jesus said: “We piped to you and ye danced not; we wailed and ye wept not.”[Luke 7:32]

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 444, footnote 2 (Image)

Ambrose: Select Works and Letters

Selections from the Letters of St. Ambrose. (HTML)

Letter XL: To Theodosius as to the Burning of a Jewish Synagogue. (HTML)

CCEL Footnote 3562 (In-Text, Margin)

24. I have, then, recounted these things not as to one who is ungrateful, but have enumerated them as rightly bestowed, in order that, warned by them, you, to whom more has been given, may love more. When Simon answered in these words the Lord Jesus said: “Thou hast judged rightly.”[Luke 7:43] And straightway turning to the woman who anointed His feet with ointment, setting forth a type of the Church, He said to Simon: “Wherefore I say unto thee, her sins which are many are forgiven, since she loved much. But he to whom less is forgiven loveth less.” This is the woman who entered into the house of the Pharisee, and cast off the Jew, but gained ...

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 444, footnote 3 (Image)

Ambrose: Select Works and Letters

Selections from the Letters of St. Ambrose. (HTML)

Letter XL: To Theodosius as to the Burning of a Jewish Synagogue. (HTML)

CCEL Footnote 3563 (In-Text, Margin)

... as to one who is ungrateful, but have enumerated them as rightly bestowed, in order that, warned by them, you, to whom more has been given, may love more. When Simon answered in these words the Lord Jesus said: “Thou hast judged rightly.” And straightway turning to the woman who anointed His feet with ointment, setting forth a type of the Church, He said to Simon: “Wherefore I say unto thee, her sins which are many are forgiven, since she loved much. But he to whom less is forgiven loveth less.”[Luke 7:47] This is the woman who entered into the house of the Pharisee, and cast off the Jew, but gained Christ. For the Church shut out the Synagogue, why is it now again attempted that in the servant of Christ the Synagogue should exclude the Church from ...

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 446, footnote 3 (Image)

Ambrose: Select Works and Letters

Selections from the Letters of St. Ambrose. (HTML)

Letter XLI: To Marcellina on the Same. (HTML)

CCEL Footnote 3574 (In-Text, Margin)

... the prophet, and let us now consider what the lesson from the Gospel contains: “One of the Pharisees invited the Lord Jesus to eat with him, and He entered into the Pharisee’s house and sat down. And behold a woman, who was a sinner in the city, when she knew that Jesus sat at meat in the Pharisee’s house, brought an alabaster box of ointment, and standing behind at His feet, began to wash His feet with her tears.” And then he read as far as this place: “Thy faith hath saved thee, go in peace.”[Luke 7:36] How simple, I went on to say, is this Gospel lesson in words, how deep in its counsels! And so because the words are those of the “Great Counsellor,” let us consider their depth.

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 446, footnote 5 (Image)

Ambrose: Select Works and Letters

Selections from the Letters of St. Ambrose. (HTML)

Letter XLI: To Marcellina on the Same. (HTML)

CCEL Footnote 3576 (In-Text, Margin)

7. And let no one be startled at the word “creditor.”[Luke 7:41] We were before under a hard creditor, who was not to be satisfied and paid to the full but by the death of the debtor. The Lord Jesus came, He saw us bound by a heavy debt. No one could pay his debt with the patrimony of his innocence. I could have nothing of my own wherewith to free myself. He gave to me a new kind of acquittance, changing my creditor because I had nothing wherewith to pay my debt. But it was sin, not nature, which had made us debtors, for we had ...

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 447, footnote 4 (Image)

Ambrose: Select Works and Letters

Selections from the Letters of St. Ambrose. (HTML)

Letter XLI: To Marcellina on the Same. (HTML)

CCEL Footnote 3581 (In-Text, Margin)

10. And, finally, the Pharisee, when the Lord asked him, “which of them loved him most,”[Luke 7:42] answered, “I suppose that he to whom he forgave most.” And the Lord replied, “Thou hast judged rightly.” The judgment of the Pharisee is praised, but his affection is blamed. He judges well concerning others, but does not himself believe that which he thinks well of in the case of others. You hear a Jew praising the discipline of the Church, extolling its true grace, honouring the priests of the Church; if you exhort him to believe he refuses, and so ...

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 447, footnote 5 (Image)

Ambrose: Select Works and Letters

Selections from the Letters of St. Ambrose. (HTML)

Letter XLI: To Marcellina on the Same. (HTML)

CCEL Footnote 3582 (In-Text, Margin)

10. And, finally, the Pharisee, when the Lord asked him, “which of them loved him most,” answered, “I suppose that he to whom he forgave most.” And the Lord replied, “Thou hast judged rightly.”[Luke 7:43] The judgment of the Pharisee is praised, but his affection is blamed. He judges well concerning others, but does not himself believe that which he thinks well of in the case of others. You hear a Jew praising the discipline of the Church, extolling its true grace, honouring the priests of the Church; if you exhort him to believe he refuses, and so follows not himself that which he praises in us. His ...

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 447, footnote 7 (Image)

Ambrose: Select Works and Letters

Selections from the Letters of St. Ambrose. (HTML)

Letter XLI: To Marcellina on the Same. (HTML)

CCEL Footnote 3584 (In-Text, Margin)

11. And, therefore, He said to Simon: “Thou seest this woman. I entered into thine house, and thou gavest Me no water for My feet, but she hath washed My feet with her tears.”[Luke 7:44] We are all the one body of Christ, the head of which is God, and we are the members; some perchance eyes, as the prophets; others teeth, as the apostles, who have passed the food of the Gospel preached into our breasts, and rightly is it written: “His eyes shall be bright with wine, and his teeth whiter than milk.” And His hands are they who are seen to carry out good works, His belly are they who distribute ...

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 448, footnote 1 (Image)

Ambrose: Select Works and Letters

Selections from the Letters of St. Ambrose. (HTML)

Letter XLI: To Marcellina on the Same. (HTML)

CCEL Footnote 3586 (In-Text, Margin)

14. “Thou gavest Me no kiss, but she from the time she came in hath not ceased to kiss My feet.”[Luke 7:45] A kiss is the sign of love. Whence, then, can a Jew have a kiss, seeing he has not known peace, nor received peace from Christ when He said: “My peace I give you, My peace I leave you.” The Synagogue has not a kiss, but the Church has, who waited for Him, who loved Him, who said: “Let Him kiss me with the kisses of His mouth.” For by His kisses she wished gradually to quench the burning of that long desire, which had grown with looking for the ...

Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 392, footnote 2 (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 IX. The First Conference of Abbot Isaac. On Prayer. (HTML)

Chapter XV. Whether these four kinds of prayers are necessary for everyone to offer all at once or separately and in turns. (HTML)

CCEL Footnote 1598 (In-Text, Margin)

... to do with the recollection of future judgment, he who still remains under the punishment of terror and the fear of judgment is so smitten with sorrow for the time being that he is filled with no less keenness of spirit from the richness of his supplications than he who through the purity of his heart gazes on and considers the blessings of God and is overcome with ineffable joy and delight. For, as the Lord Himself says, he begins to love the more, who knows that he has been forgiven the more.[Luke 7:47]

Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 615, 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 XIX. That it was not only the Spirit, but Christ Himself also who made Him to be feared. (HTML)

CCEL Footnote 2646 (In-Text, Margin)

... everything that He had, He had not as Lord, but had received it as a servant), do you tell me then, how it was that He used this power as His own and not as something which He had received? For what do we read of Him? He says to the paralytic: “Arise, take up thy bed, and go to thine house.” And again to a father who pleads on behalf of his child, He says: “Go thy way: thy son liveth.” And where an only son of his mother was being carried forth for burial, “Young man,” He says, “I say unto thee Arise.”[Luke 7:14] Did He then like those who received power from God, ask that power might be given to Him for performing these things by the invocation of the Divine Name? Why did He not Himself work by the name of the Spirit, just as the apostles wrought by His ...

Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 312, footnote 3 (Image)

Gregory the Great II, Ephriam Syrus, Aphrahat

Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)

Ephraim Syrus: Three Homilies. (HTML)

On Our Lord. (HTML)

CCEL Footnote 574 (In-Text, Margin)

... So likewise here, our Lord concealed His knowledge for a little when the sinful woman approached Him, that the Pharisee might form into shape his thought, as his fathers had shaped the pernicious calf. But when the Pharisee’s error came to a head within him, then the knowledge of our Lord was manifested against it and dispelled it; I entered into thy house; thou gavest Me no water for My feet: But she has moistened them with her tears. Therefore her sins which are many are forgiven her.[Luke 7:44-47] But the Pharisee when he heard our Lord naming the sins of the woman, many sins, was greatly put to shame because he had greatly erred. For he had supposed that our Lord did not even know that she was a sinner. Our Lord had before shown ...

Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 336, footnote 3 (Image)

Gregory the Great II, Ephriam Syrus, Aphrahat

Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)

Ephraim Syrus: Three Homilies. (HTML)

On the Sinful Woman. (HTML)

CCEL Footnote 635 (In-Text, Margin)

... woman He forgave her offences; yea, He upheld her when she was afflicted. With clay He opened the eyes of the blind, so that the eyeballs beheld the light. To the palsied He granted healing, who arose and walked and carried his bed. And to us He has given the pearls; His holy Body and Blood. He brought His medicines secretly; and with them He heals openly. And He wandered round in the land of Judea, like a physician, bearing his medicines. Simon invited Him to the feast, to eat bread in his house.[Luke 7:36] The sinful woman rejoiced when she heard that He sat and was feasting in Simon’s house; her thoughts gathered together like the sea, and like the billows her love surged. She beheld the Sea of Grace, how it had forced itself into one place; and she ...

Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 339, footnote 5 (Image)

Gregory the Great II, Ephriam Syrus, Aphrahat

Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)

Ephraim Syrus: Three Homilies. (HTML)

On the Sinful Woman. (HTML)

CCEL Footnote 641 (In-Text, Margin)

... He went with him in the way, He gave healing to the woman diseased, who laid hold of the hem of His garment and stole healing from Him, and her pain which was hard and bitter at once departed from her. He went forth to the desert and saw the hungry, how they were fainting with famine. He made them sit down on the grass, and fed them in His mercy. In the ship He slept as He willed, and the sea swelled against the disciples. He arose and rebuked the billows, and there was a great calm. The widow,[Luke 7:11] the desolate one who was following her only son, on the way to the grave He consoled her. He gave him to her and gladdened her heart. To one man who was dumb and blind, by His voice He brought healing. The lepers He cleansed by His word; to the ...

Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 379, footnote 2 (Image)

Gregory the Great II, Ephriam Syrus, Aphrahat

Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)

Aphrahat: Select Demonstrations. (HTML)

Of the Resurrection of the Dead. (HTML)

CCEL Footnote 988 (In-Text, Margin)

14. And our Lord Himself, in that His first Coming raised up three that were dead, that the testimony of three might be made sure. And He raised up each one of them with two words each. For when He raised up the widow’s son, He called him twice, saying to him, Young man, young man, arise.[Luke 7:14] And he revived and arose. And again, He twice called the daughter of the chief of the synagogue, saying to her, Damsel, damsel, arise. And her spirit returned and she arose. And after Lazarus died, when He came to the place of burial. He prayed earnestly and cried with a loud voice and said, Lazarus, come forth. And he revived and came ...