Early Church Fathers Scripture Index : Texts
Luke 16:24
There are 29 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 69, footnote 4 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
On Idolatry. (HTML)
Of the Observance of Days Connected with Idolatry. (HTML)
CCEL Footnote 258 (In-Text, Margin)
... the grieving,” is said about brethren by the apostle when exhorting to unanimity. But, for these purposes, “There is nought of communion between light and darkness,” between life and death or else we rescind what is written, “The world shall rejoice, but ye shall grieve.” If we rejoice with the world, there is reason to fear that with the world we shall grieve too. But when the world rejoices, let us grieve; and when the world afterward grieves, we shall rejoice. Thus, too, Eleazar[Luke 16:19-31] in Hades, (attaining refreshment in Abraham’s bosom) and the rich man, (on the other hand, set in the torment of fire) compensate, by an answerable retribution, their alternate vicissitudes of evil and good. There are certain gift-days, which with ...
Ante-Nicene Fathers, Volume 3, page 187, footnote 1 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
A Treatise on the Soul. (HTML)
The Soul's Corporeality Demonstrated Out of the Gospels. (HTML)
CCEL Footnote 1534 (In-Text, Margin)
So far as the philosophers are concerned, we have said enough. As for our own teachers, indeed, our reference to them is ex abundanti —a surplusage of authority: in the Gospel itself they will be found to have the clearest evidence for the corporeal nature of the soul. In hell the soul of a certain man is in torment, punished in flames, suffering excruciating thirst, and imploring from the finger of a happier soul, for his tongue, the solace of a drop of water.[Luke 16:23-24] Do you suppose that this end of the blessed poor man and the miserable rich man is only imaginary? Then why the name of Lazarus in this narrative, if the circumstance is not in (the category of) a real occurrence? But even if it is to be regarded as imaginary, it ...
Ante-Nicene Fathers, Volume 3, page 189, footnote 4 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
A Treatise on the Soul. (HTML)
Particulars of the Alleged Communication to a Montanist Sister. (HTML)
CCEL Footnote 1551 (In-Text, Margin)
... soul’s corporeity; and by the impression its figure was formed and moulded. This is the inner man, different from the outer, but yet one in the twofold condition. It, too, has eyes and ears of its own, by means of which Paul must have heard and seen the Lord; it has, moreover all the other members of the body by the help of which it effects all processes of thinking and all activity in dreams. Thus it happens that the rich man in hell has a tongue and poor (Lazarus) a finger and Abraham a bosom.[Luke 16:23-24] By these features also the souls of the martyrs under the altar are distinguished and known. The soul indeed which in the beginning was associated with Adam’s body, which grew with its growth and was moulded after its form proved to be the germ both ...
Ante-Nicene Fathers, Volume 3, page 406, footnote 3 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book IV. In Which Tertullian Pursues His Argument. Jesus is the Christ of the Creator. He Derives His Proofs from St. Luke's Gospel; That Being the Only Historical Portion of the New Testament Partially Accepted by Marcion. This Book May Also Be Regarded as a Commentary on St. Luke. It Gives Remarkable Proof of Tertullian's Grasp of Scripture, and Proves that “The Old Testament is Not Contrary to the New.“ It Also Abounds in Striking Expositions of Scriptural Passages, Embracing Profound Views of Revelation, in Connection with the Nature of Man. (HTML)
Moses, Allowing Divorce, and Christ Prohibiting It, Explained. John Baptist and Herod. Marcion's Attempt to Discover an Antithesis in the Parable of the Rich Man and the Poor Man in Hades Confuted. The Creator's Appointment Manifested in Both States. (HTML)
... by death than by divorce; who had been impelled thereto by his lust, not by the prescription of the (Levirate) law—for, as his brother had left a daughter, the marriage with the widow could not be lawful on that very account; and who, when the prophet asserted against him the law, had therefore put him to death. The remarks I have advanced on this case will be also of use to me in illustrating the subsequent parable of the rich man tormented in hell, and the poor man resting in Abraham’s bosom.[Luke 16:19-31] For this passage, so far as its letter goes, comes before us abruptly; but if we regard its sense and purport, it naturally fits in with the mention of John wickedly slain, and of Herod, who had been condemned by him for his impious marriage. It ...
Ante-Nicene Fathers, Volume 4, page 113, footnote 6 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Fasting. (HTML)
Instances from Scripture of Divine Judgments Upon the Self-Indulgent; And Appeals to the Practices of Heathens. (HTML)
CCEL Footnote 1115 (In-Text, Margin)
These will be warnings both to people and to bishops, even spiritual ones, in case they may ever have been guilty of incontinence of appetite. Nay, even in Hades the admonition has not ceased to speak; where we find in the person of the rich feaster, convivialities tortured; in that of the pauper, fasts refreshed; having—(as convivialities and fasts alike had)—as preceptors “Moses and the prophets.”[Luke 16:19-31] For Joel withal exclaimed: “Sanctify a fast, and a religious service;” foreseeing even then that other apostles and prophets would sanction fasts, and would preach observances of special service to God. Whence it is that even they who court their idols by dressing them, and by adorning them ...
Ante-Nicene Fathers, Volume 4, page 158, footnote 12 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
Appendix (HTML)
Five Books in Reply to Marcion. (HTML)
Of Marcion's Antitheses. (HTML)
By Lazarus[Luke 16:19-31]), are such as have remained
Ante-Nicene Fathers, Volume 5, page 223, footnote 1 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Dogmatical and Historical. (HTML)
Against Plato, on the Cause of the Universe. (HTML)
... to those who have done well shall be assigned righteously eternal bliss, and to the lovers of iniquity shall be given eternal punishment. And the fire which is unquenchable and without end awaits these latter, and a certain fiery worm which dieth not, and which does not waste the body, but continues bursting forth from the body with unending pain. No sleep will give them rest; no night will soothe them; no death will deliver them from punishment; no voice of interceding friends will profit them.[Luke 16:24] For neither are the righteous seen by them any longer, nor are they worthy of remembrance. But the righteous will remember only the righteous deeds by which they reached the heavenly kingdom, in which there is neither sleep, nor pain, nor ...
Ante-Nicene Fathers, Volume 9, page 88, footnote 18 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XXIX. (HTML)
CCEL Footnote 2019 (In-Text, Margin)
... he was cast down at the door of the rich man, afflicted with sores, and he longed to fill [Arabic, p. 112] his belly with the crumbs that fell from the table of that rich man; yea, [17] even the dogs used to come and lick his sores. And it happened that that poor man died, and the angels conveyed him into the bosom of Abraham: and the [18] rich man also died, and was buried. And while he was being tormented in Hades, [19] he lifted up his eyes from afar, and saw Abraham with Lazarus in his bosom.[Luke 16:24] And he called with a loud voice, and said, My father Abraham, have mercy upon me, and send Lazarus to wet the tip of his finger with water, and moisten my tongue [20] for me; for, behold, I am burned in this flame. Abraham said unto him, My son, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 453, footnote 1 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the eternal punishment of the wicked in hell, and of the various objections urged against it. (HTML)
Whether Bodily Suffering Necessarily Terminates in the Destruction of the Flesh. (HTML)
CCEL Footnote 1496 (In-Text, Margin)
... life of the body are from the soul, so also we speak of bodies being pained, though no pain can be suffered by the body apart from the soul. The soul, then, is pained with the body in that part where something occurs to hurt it; and it is pained alone, though it be in the body, when some invisible cause distresses it, while the body is safe and sound. Even when not associated with the body it is pained; for certainly that rich man was suffering in hell when he cried, “I am tormented in this flame.”[Luke 16:24] But as for the body, it suffers no pain when it is soulless; and even when animate it can suffer only by the soul’s suffering. If, therefore, we might draw a just presumption from the existence of pain to that of death, and conclude that where pain ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 462, footnote 1 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the eternal punishment of the wicked in hell, and of the various objections urged against it. (HTML)
Whether the Fire of Hell, If It Be Material Fire, Can Burn the Wicked Spirits, that is to Say, Devils, Who are Immaterial. (HTML)
CCEL Footnote 1513 (In-Text, Margin)
I would indeed say that these spirits will burn without any body of their own, as that rich man was burning in hell when he exclaimed, “I am tormented in this flame,”[Luke 16:24] were I not aware that it is aptly said in reply, that that flame was of the same nature as the eyes he raised and fixed on Lazarus, as the tongue on which he entreated that a little cooling water might be dropped, or as the finger of Lazarus, with which he asked that this might be done,—all of which took place where souls exist without bodies. Thus, therefore, both that flame in which he burned and that drop he ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 548, footnote 1 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On Care to Be Had for the Dead. (HTML)
Section 17 (HTML)
CCEL Footnote 2750 (In-Text, Margin)
17. Some man may say: “If there be not in the dead any care for the living, how is it that the rich man, who was tormented in hell, asked father Abraham to send Lazarus to his five brothers not as yet dead, and to take course with them, that they should not come themselves also into the same place of torments?”[Luke 16:24-29] But does it follow, that because the rich man said this, he knew what his brethren were doing, or what they were suffering at that time? Just in that same way had he care for the living, albeit what they were doing he wist not at all, as we have care for the dead, albeit what they do we confessedly wot not. For if we cared not for the dead, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 334, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Soul and its Origin. (HTML)
Book II (HTML)
The Thirst of the Rich Man in Hell Does Not Prove the Soul to Be Corporeal. (HTML)
CCEL Footnote 2406 (In-Text, Margin)
... they once lived here on earth; is it, let me ask you, the case that you were really ignorant of this? Who ever had his mind so obstinately set against the gospel as not to hear these truths, and after hearing to believe them, in the parable of the poor man who was carried away after death to Abraham’s bosom, and of the rich man who is set forth as suffering torment in hell? But has this man taught you how it was that the soul apart from the body could crave from the beggar’s finger a drop of water;[Luke 16:24] when he himself confessed, that the soul did not require bodily aliment except for the purpose of protecting the perishing body which encloses it from dissolution? These are his words: “Is it,” asks he, “because the soul craves meat and drink, that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 363, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Soul and its Origin. (HTML)
Book IV. (HTML)
Recognition and Form Belong to Souls as Well as Bodies. (HTML)
CCEL Footnote 2485 (In-Text, Margin)
But you say: “If the soul is incorporeal, what was it that the rich man saw in hell? He certainly recognised Lazarus; he did [not[Luke 16:19-31]] know Abraham. Whence arose to him the knowledge of Abraham, who had died so long before?” By using these words, I suppose that you do not think a man can be recognised and known without his bodily form. To know yourself, therefore, I imagine that you often stand before your looking-glass, lest by forgetting your features you should be unable to recognise yourself. But let me ask you, what man does anybody know more than himself; ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 364, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Soul and its Origin. (HTML)
Book IV. (HTML)
Figurative Speech Must Not Be Taken Literally. (HTML)
CCEL Footnote 2489 (In-Text, Margin)
“In short,” you say, “members are in this parable ascribed to the soul, as if it were really a body.” You will have it, that “by the eye the whole head is understood,” because it is said, that “he lifted up his eyes.” Again you say, that “by tongues are meant jaws, and by finger the hand,” because it is said, “Send Lazarus, that he may dip the tip of his finger in water, and cool my tongue.”[Luke 16:24] And yet to save yourself from the inconsistency of ascribing corporeal qualities to God, you say that “by these terms must be understood incorporeal functions and powers;” because with the greatest propriety you insist on it, that God is not corporeal. What is the reason, therefore, that the names of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 364, footnote 7 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Soul and its Origin. (HTML)
Book IV. (HTML)
Abraham’s Bosom—What It Means. (HTML)
CCEL Footnote 2493 (In-Text, Margin)
... material bosom of one person could receive so many souls; nay, to use your own words, “bear the bodies of as many meritorious men as the angels carry thither, as they did Lazarus.” Unless it happen to be your opinion, that his soul alone deserved to find its way to the said bosom. If you are not, then, in fun, and do not wish to make childish mistakes, you must understand by “Abraham’s bosom” that remote and separate abode of rest and peace in which Abraham now is; and that what was said to Abraham[Luke 16:24] did not merely refer to him personally, but had reference to his appointment as the father of many nations, to whom he was presented for imitation as the first and principal example of faith; even as God willed Himself to be called “the God of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 367, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Soul and its Origin. (HTML)
Book IV. (HTML)
Does the Soul Take the Body’s Clothes Also Away with It? (HTML)
CCEL Footnote 2499 (In-Text, Margin)
... soul, both in respect of other things seen by it in dreams and in reference to the body, bears about, hither and thither, not their reality, but only their resemblance? The soul’s joy, however, or sadness, its pleasure or pain, are severally real emotions, whether experienced in actual or in apparent bodies. Have you not yourself said (and with perfect truth): “Aliments and vestments are not wanted by the soul, but only by the body”? Why, then, did the rich man in hell crave for the drop of water?[Luke 16:24] Why did holy Samuel appear after his death (as you have yourself noticed) clothed in his usual garments? Did the one wish to repair the ruins of the soul, as of the flesh, by the aliment of water? Did the other quit life with his clothes on him? Now ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 426, 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 x. 16, ‘He that rejecteth you rejecteth me.’ (HTML)
CCEL Footnote 3302 (In-Text, Margin)
... hearts? Tell me, what have ye asked Him within, and what hath He answered. For he goes on to say, “It came to pass that that poor man died, and was carried by the Angels into Abraham’s bosom. The rich man also died, and was buried in hell. And being in torments he lifted up his eyes, and saw Lazarus resting in Abraham’s bosom. Then he cried, saying, Father Abraham, have mercy on me, and send Lazarus that he may dip his finger in water, and drop it on my tongue, for I am tormented in this flame.”[Luke 16:22-24] Proud in the world, in hell a beggar! For that poor man did attain to his crumbs; but the other attained not to the drop of water. Of these two then, tell me, which died well, and which died ill? Do not ask the eyes, return to the heart. For if ye ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 247, footnote 6 (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 IX. (HTML)
CCEL Footnote 837 (In-Text, Margin)
... to envelope the wicked in its folds. But even now every unbeliever, when he dies, is received within that night: there is no work to be done there. In that night was the rich man burning, and asking a drop of water from the beggar’s finger; he mourned, agonized, confessed, but no relief was vouchsafed. He even endeavored to do good; for he said to Abraham, “Father Abraham, send Lazarus to my brethren, that he may tell them what is being done here, lest they also come into this place of torment.”[Luke 16:24-28] Unhappy man! when thou wert living, then was the time for working: now thou art already in the night, in which no man can work.
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 273, footnote 6 (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 976 (In-Text, Margin)
... prison: and in the prison itself all are not thrust together into its lowest dungeons, but dealt with in proportion to the merits and superior gravity of the charges. As, then, there are different kinds of custody among those engaged in official life, so there are different kinds of custody for the dead, and differing merits in those who rise again. The beggar was taken into custody, so was the rich man: but the one into Abraham’s bosom; the other, where he thirsted, and found not a drop of water.[Luke 16:22-24]
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 172, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XLIX (HTML)
Part 1 (HTML)
CCEL Footnote 1636 (In-Text, Margin)
... rich man’s gate into Abraham’s bosom, the other from his rich feasts was cast into the fire; the one was in peace, the other burned; the one was sated, the other thirsted; the one had laboured till the end, but he lived for ever; the other had lived till the end, but he laboured for ever. And what did it profit the rich man, who asked, while lying in torments in hell, that a drop of water should be poured upon his tongue from the finger of Lazarus, saying, “For I am burning here in this flame,”[Luke 16:24] and it was not granted to him? One longed for the drop from the finger, as the other had for the crumbs from the rich man’s table; but the labour of the one is ended, and the life of the other is ended: the labour of this is for ever, the life of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 234, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LVIII (HTML)
CCEL Footnote 2195 (In-Text, Margin)
... here a kind of hidden punishment, of it the Psalm is about to speak now, to the end of it. There are but a few verses; be attentive. There is a certain punishment future, fire of hell, fire everlasting. For future punishment hath two kinds: either of the lower places it is, where was burning that rich man, who was wishing for himself a drop of water to be dropped on his tongue off the finger of the poor man, whom before his gate he had spurned, when he saith, “For I am tormented in this flame.”[Luke 16:24] And the second is that at the end, whereof they are to hear, that on the left hand are to be set: “Go ye into fire everlasting, that hath been prepared for the devil and his angels.” Those punishments shall be manifest at that time, when we shall ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 410, footnote 4 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXXVI (HTML)
CCEL Footnote 3944 (In-Text, Margin)
... enough that they do them no harm: for good they can do them none. What certainly profiteth is a work of mercy, done by a rich or by a poor man: by a rich man, with will and deed; by a poor man, with will alone. When therefore he is such an one as despiseth in himself everything which is wont to swell men with pride, he is one of God’s poor: He inclines unto him His ear, for He knows that his heart is contrite.…Was it really for the merit of his poverty that the poor man was carried away by Angels,[Luke 16:19-24] or was it for the sin of his riches that the rich man was sent away to be tormented? In that poor man is signified the honour which is paid to humility, in that rich man the condemnation which awaits pride. I will prove shortly that it was not ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 416, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXXVI (HTML)
CCEL Footnote 3992 (In-Text, Margin)
... Abraham, lifted up his eyes. He could not have seen him by lifting up his eyes, unless the one was above, the other below. And what did Abraham answer unto him, when he said, “send Lazarus.” “My son,” he said, “remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is at rest, but thou art tormented. And besides this,” he said, “between us and you there is a great gulf fixed, so that neither can we go to you, nor can any one come from thence to us.”[Luke 16:24-26] Therefore between these two hells, perhaps, in one of which the souls of the just have gotten rest, in the other the souls of the ungodly are tormented, one waiting and praying here, placed here in the body of Christ, and praying in the voice of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 547, footnote 10 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXII (HTML)
CCEL Footnote 5017 (In-Text, Margin)
... with the praise of God, he liveth in greater riches with the hope of eternal life, than with men flattering, in palaces of marble, with splendidly adorned ceilings, with the fear of everlasting death. “For his righteousness endureth for ever:” this is his glory, there are his riches. While the other’s purple, and fine linen, and grand banquets, even when present, are passing away; and when they have come to an end, the burning tongue shall cry out, longing for a drop of water from the finger’s end.[Luke 16:24]
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 42, footnote 6 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Marcella. (HTML)
CCEL Footnote 690 (In-Text, Margin)
3. Now, therefore, in return for her short toil, Lea enjoys everlasting felicity; she is welcomed into the choirs of the angels; she is comforted in Abraham’s bosom. And, as once the beggar Lazarus saw the rich man, for all his purple, lying in torment, so does Lea see the consul, not now in his triumphal robe but clothed in mourning, and asking for a drop of water from her little finger.[Luke 16:19-24] How great a change have we here! A few days ago the highest dignitaries of the city walked before him as he ascended the ramparts of the capitol like a general celebrating a triumph; the Roman people leapt up to welcome and applaud him, and at the news of his death the whole city was moved. Now he is ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 79, footnote 2 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Pammachius. (HTML)
CCEL Footnote 1200 (In-Text, Margin)
... when once they have received the priesthood, are vowed to perpetual chastity. Why do we delude ourselves and feel vexed if while we are continually straining after sexual indulgence, we find the palm of chastity denied to us? We wish to fare sumptuously, and to enjoy the embraces of our wives, yet at the same time we desire to reign with Christ among virgins and widows. Shall there be but one reward, then, for hunger and for excess, for filth and for finery, for sackcloth and for silk? Lazarus,[Luke 16:19-25] in his lifetime, received evil things, and the rich man, clothed in purple, fat and sleek, while he lived enjoyed the good things of the flesh but, now that they are dead, they occupy different positions. Misery has given place to satisfaction, and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 160, footnote 8 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Oceanus. (HTML)
CCEL Footnote 2357 (In-Text, Margin)
... to such sights, perform this work of mercy by the agency of others, giving money instead of personal aid. I do not blame them and am far from construing their weakness of resolution into a want of faith. While however I pardon such squeamishness, I extol to the skies the enthusiastic zeal of a mind that is above it. A great faith makes little of such trifles. But I know how terrible was the retribution which fell upon the proud mind of the rich man clothed in purple for not having helped Lazarus.[Luke 16:19-24] The poor wretch whom we despise, whom we cannot so much as look at, and the very sight of whom turns our stomachs, is human like ourselves, is made of the same clay as we are, is formed out of the same elements. All that he suffers we too may ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 250, footnote 5 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On His Father's Silence, Because of the Plague of Hail. (HTML)
CCEL Footnote 3099 (In-Text, Margin)
... of its right judgment, which places in the balance for us all, our entire life, action, word, and thought, and weighs against the evil that which is better, until that which preponderates wins the day, and the decision is given in favour of the main tendency; after which there is no appeal, no higher court, no defence on the ground of subsequent conduct, no oil obtained from the wise virgins, or from them that sell, for the lamps going out, no repentance of the rich man wasting away in the flame,[Luke 16:24] and begging for repentance for his friends, no statute of limitations; but only that final and fearful judgment-seat, more just even than fearful; or rather more fearful because it is also just; when the thrones are set and the Ancient of days takes ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 180, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Decease of His Brother Satyrus. (HTML)
Book II. On the Belief in the Resurrection. (HTML)
CCEL Footnote 1522 (In-Text, Margin)
39. So, then, death is not only not an evil, but is even a good thing. So that it is sought as a good, as it is written: “Men shall seek death and shall not find it.” They will seek it who shall say to the mountains: “Fall on us, and to the hills, Cover us.” That soul, too, shall seek it which has sinned. That rich man lying in hell shall seek it, who wishes that his tongue should be cooled with the finger of Lazarus.[Luke 16:24]