Book Third.—Similitudes (HTML)

Similitude First. As in This World We Have No Abiding City, We Ought to Seek One to Come. (HTML)

CCEL Footnote 249 (In-Text, Margin)

... overlook them; and spend your wealth and all your preparations, which ye received from the Lord, upon such lands and houses. For to this end did the Master make you rich, that you might perform these services unto Him; and it is much better to purchase such lands, and possessions, and houses, as you will find in your own city, when you come to reside in it. This is a noble and sacred expenditure, attended neither with sorrow nor fear, but with joy. Do not practice the expenditure of the heathen,[Luke 19:15] for it is injurious to you who are the servants of God; but practice an expenditure of your own, in which ye can rejoice; and do not corrupt nor touch what is another’s nor covet it, for it is an evil thing to covet the goods of other men; but work ...

Ante-Nicene Fathers, Volume 2, page 290, footnote 2 (Image)

Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria

Clement of Alexandria (HTML)

The Instructor (HTML)

Book III (HTML)

Chapter XI.—A Compendious View of the Christian Life. (HTML)

CCEL Footnote 1722 (In-Text, Margin)

But those who act contrary to these things—the avaricious, the liars, the hypocrites, those who make merchandise of the truth—the Lord cast out of His Father’s court,[Luke 19:45-46] not willing that the holy house of God should be the house of unrighteous traffic either in words or in material things.

Ante-Nicene Fathers, Volume 2, page 299, footnote 4 (Image)

... follow the gnostic life, and enjoin us to seek the truth in word and deed? Therefore Christ, who trains the soul, reckons one rich, not by his gifts, but by his choice. It is said, therefore, that Zaccheus, or, according to some, Matthew, the chief of the publicans, on hearing that the Lord had deigned to come to him, said, “Lord, and if I have taken anything by false accusation, I restore him fourfold;” on which the Saviour said, “The Son of man, on coming to-day, has found that which was lost.”[Luke 19:8-10] Again, on seeing the rich cast into the treasury according to their wealth, and the widow two mites, He said “that the widow had cast in more than they all,” for “they had contributed of their abundance, but she of her destitution.” And because He ...

Ante-Nicene Fathers, Volume 2, page 539, footnote 1 (Image)

Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria

Clement of Alexandria (HTML)

The Stromata, or Miscellanies (HTML)

Book VII (HTML)

Chapter X.—Steps to Perfection. (HTML)

CCEL Footnote 3589 (In-Text, Margin)

... God, but believing, that is the foundation of knowledge. But Christ is both the foundation and the superstructure, by whom are both the beginning and the ends. And the extreme points, the beginning and the end—I mean faith and love—are not taught. But knowledge, conveyed from communication through the grace of God as a deposit, is entrusted to those who show themselves worthy of it; and from it the worth of love beams forth from light to light. For it is said, “To him that hath shall be given:”[Luke 19:26] to faith, knowledge; and to knowledge, love; and to love, the inheritance.

Ante-Nicene Fathers, Volume 3, page 171, footnote 15 (Image)

Tertullian (I, II, III)

Apologetic. (HTML)

An Answer to the Jews. (HTML)

Argument from the Destruction of Jerusalem and Desolation of Judea. (HTML)

CCEL Footnote 1440 (In-Text, Margin)

... Israel infirmities of health; since, as the result of their perseverance in their frenzy, the name of the Lord was through them blasphemed, as it is written: “On your account the name of God is blasphemed among the Gentiles:” for it is from them that the infamy (attached to that name) began, and (was propagated during) the interval from Tiberius to Vespasian. And because they had committed these crimes, and had failed to understand that Christ “was to be found” in “the time of their visitation,”[Luke 19:41-44] their land has been made “desert, and their cities utterly burnt with fire, while strangers devour their region in their sight: the daughter of Sion is derelict, as a watch-tower in a vineyard, or as a shed in a cucumber garden,”—ever since the ...

Ante-Nicene Fathers, Volume 3, page 255, footnote 16 (Image)

Tertullian (I, II, III)

Anti-Marcion. (HTML)

The Prescription Against Heretics. (HTML)

The Apostles Did in All Cases Teach the Whole Truth to the Whole Church. No Reservation, Nor Partial Communication to Favourite Friends. (HTML)

CCEL Footnote 2131 (In-Text, Margin)

Ante-Nicene Fathers, Volume 3, page 569, footnote 4 (Image)

Tertullian (I, II, III)

Anti-Marcion. (HTML)

On the Resurrection of the Flesh. (HTML)

Christ Plainly Testifies to the Resurrection of the Entire Man. Not in His Soul Only, Without the Body. (HTML)

CCEL Footnote 7506 (In-Text, Margin)

To begin with the passage where He says that He is come to “ to seek and to save that which is lost.”[Luke 19:10] What do you suppose that to be which is lost? Man, undoubtedly. The entire man, or only a part of him? The whole man, of course. In fact, since the transgression which caused man’s ruin was committed quite as much by the instigation of the soul from concupiscence as by the action of the flesh from actual fruition, it has marked the entire man with the sentence of transgression, and has therefore made him deservedly amenable to perdition. So ...

Ante-Nicene Fathers, Volume 4, page 56, footnote 2 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Tertullian: Part Fourth. (HTML)

On Exhortation to Chastity. (HTML)

Application of the Subject. Advantages of Widowhood. (HTML)

CCEL Footnote 556 (In-Text, Margin)

Renounce we things carnal, that we may at length bear fruits spiritual. Seize the opportu nity—albeit not earnestly desired, yet favourable—of not having any one to whom to pay a debt, and by whom to be (yourself) repaid! You have ceased to be a debtor. Happy man! You have released your debtor; sustain the loss. What if you come to feel that what we have called a loss is a gain? For continence will be a mean whereby you will traffic in[Luke 19:15] a mighty substance of sanctity; by parsimony of the flesh you will gain the Spirit. For let us ponder over our conscience itself, (to see) how different a man feels himself when he chances to be deprived of his wife. He savours spiritually. If he is making prayer to the Lord, he ...

Ante-Nicene Fathers, Volume 4, page 75, footnote 1 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Tertullian: Part Fourth. (HTML)

On Modesty. (HTML)

Chapter I (HTML)

CCEL Footnote 709 (In-Text, Margin)

... where entrance shall be made under the hope thereof. But it is in the church that this (edict) is read, and in the church that it is pronounced; and (the church) is a virgin! Far, far from Christ’s betrothed be such a proclamation! She, the true, the modest, the saintly, shall be free from stain even of her ears. She has none to whom to make such a promise; and if she have had, she does not make it; since even the earthly temple of God can sooner have been called by the Lord a “den of robbers,”[Luke 19:46] than of adulterers and fornicators.

Ante-Nicene Fathers, Volume 4, page 278, footnote 1 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Origen. (HTML)

Origen De Principiis. (HTML)

Book II (HTML)

The God of the Law and the Prophets, and the Father of Our Lord Jesus Christ, is the Same God. (HTML)

CCEL Footnote 2120 (In-Text, Margin)

... slew the servants that were sent to them, and at last put to death even the son, is said in anger to have taken away the vineyard from them, and to have delivered over the wicked husbandmen to destruction, and to have handed over the vineyard to others, who would yield him the fruit in its season. And so also with regard to those citizens who, when the head of the household had set out to receive for himself a kingdom, sent messengers after him, saying, “We will not have this man to reign over us;”[Luke 19:14] for the head of the household having obtained the kingdom, returned, and in anger commanded them to be put to death before him, and burned their city with fire. But when we read either in the Old Testament or in the New of the anger of God, we do ...

Ante-Nicene Fathers, Volume 4, page 297, footnote 4 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Origen. (HTML)

Origen De Principiis. (HTML)

Book II (HTML)

On Counter Promises. (HTML)

CCEL Footnote 2256 (In-Text, Margin)

... satisfied; and many other scriptural illustrations are adduced by them, the meaning of which they do not perceive is to be taken figuratively. Then, again, agreeably to the form of things in this life, and according to the gradations of the dignities or ranks in this world, or the greatness of their powers, they think they are to be kings and princes, like those earthly monarchs who now exist; chiefly, as it appears, on account of that expression in the Gospel: “Have thou power over five cities.”[Luke 19:17] And to speak shortly, according to the manner of things in this life in all similar matters, do they desire the fulfilment of all things looked for in the promises, viz., that what now is should exist again. Such are the views of those who, while ...

Ante-Nicene Fathers, Volume 4, page 297, footnote 4 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Origen. (HTML)

Origen De Principiis. (HTML)

Book II (HTML)

On Counter Promises. (HTML)

CCEL Footnote 2256 (In-Text, Margin)

... satisfied; and many other scriptural illustrations are adduced by them, the meaning of which they do not perceive is to be taken figuratively. Then, again, agreeably to the form of things in this life, and according to the gradations of the dignities or ranks in this world, or the greatness of their powers, they think they are to be kings and princes, like those earthly monarchs who now exist; chiefly, as it appears, on account of that expression in the Gospel: “Have thou power over five cities.”[Luke 19:19] And to speak shortly, according to the manner of things in this life in all similar matters, do they desire the fulfilment of all things looked for in the promises, viz., that what now is should exist again. Such are the views of those who, while ...

Ante-Nicene Fathers, Volume 4, page 298, footnote 5 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Origen. (HTML)

Origen De Principiis. (HTML)

Book II (HTML)

On Counter Promises. (HTML)

CCEL Footnote 2262 (In-Text, Margin)

... image, he were first with a light pencil to trace out the outlines of the coming picture, and prepare marks for the reception of the features that are to be afterwards added, this preliminary sketch in outline is found to prepare the way for the laying on of the true colours of the painting; so, in a measure, an outline and sketch may be traced on the tablets of our heart by the pencil of our Lord Jesus Christ. And therefore perhaps is it said, “Unto every one that hath shall be given, and be added.”[Luke 19:26] By which it is established, that to those who possess in this life a kind of outline of truth and knowledge, shall be added the beauty of a perfect image in the future.

Ante-Nicene Fathers, Volume 4, page 669, footnote 3 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Origen. (HTML)

Origen Against Celsus. (HTML)

Book VIII (HTML)

Chapter LXXIV (HTML)

CCEL Footnote 4978 (In-Text, Margin)

... being seen by men, or of vainglory. For “in secret,” and in our own hearts, there are prayers which ascend as from priests in behalf of our fellow-citizens. And Christians are benefactors of their country more than others. For they train up citizens, and inculcate piety to the Supreme Being; and they promote those whose lives in the smallest cities have been good and worthy, to a divine and heavenly city, to whom it may be said, “Thou hast been faithful in the smallest city, come into a great one,”[Luke 19:17] where “God standeth in the assembly of the gods, and judgeth the gods in the midst;” and He reckons thee among them, if thou no more “die as a man, or fall as one of the princes.”

Ante-Nicene Fathers, Volume 5, page 290, footnote 7 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Cyprian. (HTML)

The Epistles of Cyprian. (HTML)

To the Clergy, Concerning Certain Presbyters Who Had Rashly Granted Peace to the Lapsed Before the Persecution Had Been Appeased, and Without the Privity of the Bishops. (HTML)

CCEL Footnote 2216 (In-Text, Margin)

4. For this reason the divine rebuke does not cease to chastise us night nor day. For besides the visions of the night, by day also, the innocent age of boys is among us filled with the Holy Spirit, seeing in an ecstasy with their eyes, and hearing and speaking those things whereby the Lord condescends to warn and instruct us.[Luke 19:40] And you shall hear all things when the Lord, who bade me withdraw, shall bring me back again to you. In the meanwhile, let those certain ones among you who are rash and incautious and boastful, and who do not regard man, at least fear God, knowing that, if they shall persevere still in the same course, I shall use that power of ...

Ante-Nicene Fathers, Volume 5, page 359, footnote 9 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Cyprian. (HTML)

The Epistles of Cyprian. (HTML)

Cæcilius, on the Sacrament of the Cup of the Lord. (HTML)

CCEL Footnote 2672 (In-Text, Margin)

... children of Abraham. But the Scripture, foreseeing that God would justify the Gentiles through faith, pronounced before to Abraham that all nations should be blessed in him; therefore they who are of faith are blessed with faithful Abraham.” Whence in the Gospel we find that “children of Abraham are raised from stones, that is, are gathered from the Gentiles.” And when the Lord praised Zacchæus, He answered and said “This day is salvation come to this house, forasmuch as he also is a son of Abraham.”[Luke 19:9] In Genesis, therefore, that the benediction, in respect of Abraham by Melchizedek the priest, might be duly celebrated, the figure of Christ’s sacrifice precedes, namely, as ordained in bread and wine; which thing the Lord, completing and ...

Ante-Nicene Fathers, Volume 5, page 478, footnote 6 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Cyprian. (HTML)

The Treatises of Cyprian. (HTML)

On Works and Alms. (HTML)

CCEL Footnote 3545 (In-Text, Margin)

8. In fine, He calls those the children of Abraham whom He sees to be laborious in aiding and nourishing the poor. For when Zacchæus said, “Behold, the half of my goods I give to the poor; and if I have done any wrong to any man, I restore fourfold,” Jesus answered and said, “That salvation has this day come to this house, for that he also is a son of Abraham.”[Luke 19:8-9] For if Abraham believed in God, and it was counted unto him for righteousness, certainly he who gives alms according to God’s precept believes in God, and he who has the truth of faith maintains the fear of God; moreover, he who maintains the fear of God considers God in showing mercy to the poor. For he labours ...

Ante-Nicene Fathers, Volume 5, page 532, footnote 8 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Cyprian. (HTML)

The Treatises of Cyprian. (HTML)

Three Books of Testimonies Against the Jews. (HTML)

Book III. (HTML)

Of the benefit of good works and mercy. (HTML)CCEL Footnote 4175 (In-Text, Margin)

... same matter in the Gospel according to Luke: “Sell your possessions, and give alms.” Also in the same place: “He who made that which is within, made that which is without also. But give alms, and, behold, all things are pure unto you.” Also in the same place: “Behold, the half of my substance I give to the poor; and if I have defrauded any one of anything, I restore him fourfold. And Jesus said unto him, that salvation has this day been wrought for this house, since he also is a son of Abraham.”[Luke 19:8-9] Of this same thing also in the second Epistle to the Corinthians: “Let your abundance supply their want, that their abundance also may be the supplement of your want, that there may be equality: as it is written, He who had much had not excess; and ...

Ante-Nicene Fathers, Volume 6, page 394, footnote 5 (Image)

Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius

Methodius. (HTML)

Oration on the Palms. (HTML)

CCEL Footnote 3114 (In-Text, Margin)

... hands, and make a joyful noise to God our Saviour, with the voice of melody. Let no one be without portion in this grace; let no one come short of this calling; for the seed of the disobedient is appointed to destruction.—Let no one neglect to meet the King, lest he be shut out from the Bridegroom’s chamber.—Let no one amongst us be found to receive Him with a sad countenance, lest he be condemned with those wicked citizens—the citizens, I mean, who refused to receive the Lord as King over them.[Luke 19:27] Let us all come together cheerfully; let us all receive Him gladly, and hold our feast with all honesty. Instead of our garments, let us strew our hearts before Him. In psalms and hymns, let us raise to Him our shouts of thanksgiving; and, without ...

Ante-Nicene Fathers, Volume 6, page 394, footnote 7 (Image)

Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius

Methodius. (HTML)

Oration on the Palms. (HTML)

CCEL Footnote 3116 (In-Text, Margin)

... amongst us be found to receive Him with a sad countenance, lest he be condemned with those wicked citizens—the citizens, I mean, who refused to receive the Lord as King over them. Let us all come together cheerfully; let us all receive Him gladly, and hold our feast with all honesty. Instead of our garments, let us strew our hearts before Him. In psalms and hymns, let us raise to Him our shouts of thanksgiving; and, without ceasing, let us exclaim, “Blessed is He that cometh in the name of the Lord;”[Luke 19:38] for blessed are they that bless Him, and cursed are they that curse Him. Again I will say it, nor will I cease exhorting you to good, Come, beloved, let us bless Him who is blessed, that we may be ourselves blessed of Him. Every age and condition ...

Ante-Nicene Fathers, Volume 6, page 395, footnote 9 (Image)

Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius

Methodius. (HTML)

Oration on the Palms. (HTML)

CCEL Footnote 3130 (In-Text, Margin)

III. But while these things were doing, and the disciples were rejoicing and praising God with a loud voice for all the mighty works that they had seen, saying, Blessed be the King that cometh in the name of the Lord; peace in heaven, and glory in the highest;[Luke 19:37-38] the city began to inquire, saying, Who is this? stirring up its hardened and inveterate envy against the glory of the Lord. But when thou hearest me say the city, understand the ancient and disorderly multitude of the synagogue. They ungratefully and malignantly ask, Who is this? as if they had never yet seen their Benefactor, and Him whom divine miracles, beyond the ...

Ante-Nicene Fathers, Volume 7, page 122, footnote 11 (Image)

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

Lactantius (HTML)

The Divine Institutes (HTML)

Book IV. Of True Wisdom and Religion (HTML)

Chap. XX.—Of the departure of Jesus into Galilee after his resurrection; and of the two testaments, the old and the new (HTML)

CCEL Footnote 786 (In-Text, Margin)

Therefore He went into Galilee, for He was unwilling to show Himself to the Jews, lest He should lead them to repentance, and restore them from their impiety to a sound mind.[Luke 19:42] And there He opened to His disciples again assembled the writings of Holy Scripture, that is, the secrets of the prophets; which before His suffering could by no means be understood, for they told of Him and of His passion. Therefore Moses, and the prophets also themselves, call the law which was given to the Jews a testament: for unless the testator shall have died, a testament cannot be confirmed; ...

Ante-Nicene Fathers, Volume 7, page 122, footnote 11 (Image)

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

Lactantius (HTML)

The Divine Institutes (HTML)

Book IV. Of True Wisdom and Religion (HTML)

Chap. XX.—Of the departure of Jesus into Galilee after his resurrection; and of the two testaments, the old and the new (HTML)

CCEL Footnote 786 (In-Text, Margin)

Therefore He went into Galilee, for He was unwilling to show Himself to the Jews, lest He should lead them to repentance, and restore them from their impiety to a sound mind.[Luke 19:44] And there He opened to His disciples again assembled the writings of Holy Scripture, that is, the secrets of the prophets; which before His suffering could by no means be understood, for they told of Him and of His passion. Therefore Moses, and the prophets also themselves, call the law which was given to the Jews a testament: for unless the testator shall have died, a testament cannot be confirmed; ...

Ante-Nicene Fathers, Volume 7, page 405, footnote 6 (Image)

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

Constitutions of the Holy Apostles (HTML)

Book II. Of Bishops, Presbyters, and Deacons (HTML)

Sec. III.—How the Bishop is to Treat the Innocent, the Guilty, and the Penitent (HTML)

CCEL Footnote 2694 (In-Text, Margin)

... faith hath saved thee; go in peace.” But this peace and haven of tranquillity is the Church of Christ, into which do thou, when thou hast loosed them from their sins, restore them, as being now sound and unblameable, of good hope, diligent, laborious in good works. As a skilful and compassionate physician, heal all such as have wandered in the ways of sin; for “they that are whole have no need of a physician, but they that are sick. For the Son of man came to save and to seek that which was lost.”[Luke 19:10] Since thou art therefore a physician of the Lord’s Church, provide remedies suitable to every patient’s case. Cure them, heal them by all means possible; restore them sound to the Church. Feed the flock, “not with insolence and contempt, as lording ...

Ante-Nicene Fathers, Volume 7, page 445, footnote 12 (Image)

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

Constitutions of the Holy Apostles (HTML)

Book V (HTML)

Sec. III.—On Feast Days and Fast Days (HTML)

CCEL Footnote 3089 (In-Text, Margin)

XV. He therefore charged us Himself to fast these six days on account of the impiety and transgression of the Jews, commanding us withal to bewail over them, and lament for their perdition. For even He Himself “wept over them, because they knew not the time of their visitation.”[Luke 19:44] But He commanded us to fast on the fourth and sixth days of the week; the former on account of His being betrayed, and the latter on account of His passion. But He appointed us to break our fast on the seventh day at the cock-crowing, but to fast on the Sabbath-day. Not that the Sabbath-day is a day of fasting, being the rest from the creation, ...

Ante-Nicene Fathers, Volume 7, page 517, footnote 21 (Image)

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

The Second Epistle of Clement (HTML)

The Homily (HTML)

CCEL Footnote 3869 (In-Text, Margin)

... hath an husband,” He means that our people seemed to be outcast from God, but now, through believing, have become more numerous than those who are reckoned to possess God. And another Scripture saith, “I came not to call the righteous, but sinners.” This means that those who are perishing must be saved. For it is indeed a great and admirable thing to establish, not the things which are standing, but these that are falling. Thus also did Christ desire to save the things which were perishing,[Luke 19:10] and has saved many by coming and calling us when hastening to destruction.

Ante-Nicene Fathers, Volume 7, page 521, footnote 11 (Image)

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

The Second Epistle of Clement (HTML)

The Homily (HTML)

CCEL Footnote 3947 (In-Text, Margin)

Wherefore, brethren, if we do the will of God our father, we shall be of the first Church, that is, spiritual, that hath been created before the sun and moon; but if we do not the will of the Lord, we shall be of the scripture that saith, “My house was made a den of robbers.”[Luke 19:46] So then let us choose to be of the Church of life, that we may be saved. I do not, however, suppose ye are ignorant that the living Church is the body of Christ; for the scripture saith, “God made man, male and female.” the male is Christ, the female is the Church. And the Books and the Apostles plainly declare that the Church is not of the present, ...

Ante-Nicene Fathers, Volume 8, page 87, footnote 6 (Image)

Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents

Pseudo-Clementine Literature. (HTML)

The Recognitions of Clement. (HTML)

Book I. (HTML)

The Holy Place. (HTML)

CCEL Footnote 562 (In-Text, Margin)

... was arranged with this view, that when the fitting time should come, and they should learn by means of the Prophet that God desires mercy and not sacrifice, they might see Him who should teach them that the place chosen of God, in which it was suitable that victims should be offered to God, is his Wisdom; and that on the other hand they might hear that this place, which seemed chosen for a time, often harassed as it had been by hostile invasions and plunderings, was at last to be wholly destroyed.[Luke 19:44] And in order to impress this upon them, even before the coming of the true Prophet, who was to reject at once the sacrifices and the place, it was often plundered by enemies and burnt with fire, and the people carried into captivity among foreign ...

Ante-Nicene Fathers, Volume 8, page 131, footnote 3 (Image)

Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents

Pseudo-Clementine Literature. (HTML)

The Recognitions of Clement. (HTML)

Book III. (HTML)

Peter Resolves to Follow Simon. (HTML)

CCEL Footnote 712 (In-Text, Margin)

... received within the walls of life,—for if that which has been actually acquired perish, a positive loss is sustained; while with respect to that which has not yet been acquired, if it can be got, there is so much gain; but if not, the only loss is that there is no gain;—in order, therefore, that you may be more and more confirmed in the truth, and the nations who are called to salvation may in no way be prevented by the wickedness of Simon, I have thought good to ordain Zacchæus as pastor over you,[Luke 19] and to remain with you myself for three months; and so to go to the Gentiles, lest through our delaying longer, and the crimes of Simon stalking in every direction, they should become incurable.”

Ante-Nicene Fathers, Volume 8, page 241, footnote 1 (Image)

Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents

Pseudo-Clementine Literature. (HTML)

The Clementine Homilies. (HTML)

Homily III. (HTML)

Christ's Prophecies. (HTML)

CCEL Footnote 958 (In-Text, Margin)

CCEL Footnote 5051 (In-Text, Margin)

... a den of robbers.” Mark has the following: “And they came to Jerusalem. And having entered into the temple He began to cast out those that sold and bought in the temple, and the tables of the money-changers He overthrew and the seats of them that sold doves. And He suffered not that any should carry a vessel through the temple; and He taught and said unto them, Is it not written that My house shall be called a house of prayer for all the nations? But you have made it a den of robbers.” And Luke:[Luke 19:41-42] “And when he came near, He beheld the city and wept over it, saying that, if thou hadst known in this day, even thou, the things that belong to peace; but now they are hid from thine eyes. For the days shall come upon thee, when they shall surround ...

Ante-Nicene Fathers, Volume 9, page 392, footnote 4 (Image)

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

Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)

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

Book X. (HTML)

Discrepancy of the Gospel Narratives Connected with the Cleansing of the Temple. (HTML)

CCEL Footnote 5054 (In-Text, Margin)

... cometh in the name of the Lord; blessed be the kingdom that cometh, of our father David! Hosanna in the highest! And He went into Jerusalem to the temple, and looked round about on all things, and as it was already evening, He went out to Bethany with the twelve. And on the morrow when they were come forth from Bethany He was hungry.” Then, after the affair of the withered fig tree, “They came to Jerusalem. And He went into the temple and began to cast out them that sold.” Luke narrates as follows:[Luke 19:29] “And it came to pass, when He drew near to Bethphage and Bethany at the mount that is called the Mount of Olives, He sent two of his disciples, saying, Go ye into the village over against you, in which when ye enter, ye shall find a colt tied, on ...

Ante-Nicene Fathers, Volume 9, page 396, footnote 1 (Image)

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

Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)

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

Book X. (HTML)

Matthew's Story of the Entry into Jerusalem. Difficulties Involved in It for Those Who Take It Literally. (HTML)

CCEL Footnote 5066 (In-Text, Margin)

... straightway he will send them.” It does not appear to me to be worthy of the greatness of the Son’s divinity to say that such a nature as His confessed that it had need of an ass to be loosed from its bonds and of a foal to come with it; for everything the Son of God has need of should be great and worthy of His goodness. And then the very great multitude strewing their garments in the way, while Jesus allows them to do so and does not rebuke them, as is clear from the words used in another passage,[Luke 19:40] “If these should hold their peace, the stones will cry out.” I do not know if it does not indicate a certain degree of stupidity on the part of the writer to take delight in such things, if nothing more is meant by them than what lies on the ...

Ante-Nicene Fathers, Volume 9, page 398, footnote 3 (Image)

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

Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)

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

Book X. (HTML)

The Ass and the Colt are the Old and the New Testament. Spiritual Meaning of the Various Features of the Story. Differences Between John's Narrative and that of the Other Evangelists. (HTML)

CCEL Footnote 5075 (In-Text, Margin)

... bonds. Thus when the disciples say, “The Lord hath need of him,” these wicked masters have nothing to say in reply. The disciples then bring the foal to Jesus naked, and put their own dress on it, so that the Lord may sit on the disciples’ garments which are on it, at His ease. What is said further will not, in the light of Matthew’s statements, present any difficulty; how “They come to Jerusalem, and entering into the temple He began to cast out them that sold and bought in the temple,” or how[Luke 19:41] “When He drew nigh and beheld the city He wept over it; and entering into the temple He began to cast out them that sold.” For in some of those who have the temple in themselves He casts out all that sell and buy in the temple; but in others who do ...

Ante-Nicene Fathers, Volume 9, page 499, 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 XIV. (HTML)

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

CCEL Footnote 6087 (In-Text, Margin)

... 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; 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 the parable. And there are found other ten servants who were each entrusted with a pound separately.[Luke 19:13] And if any one understood the varied character of the human soul and the wide differences from each other in respect of natural aptitude, or want of aptitude for more or fewer of the virtues, and for these virtues or for those, perhaps he would ...

Ante-Nicene Fathers, Volume 9, page 500, 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 XIV. (HTML)

The Time Occupied by the Reckoning. (HTML)

CCEL Footnote 6100 (In-Text, Margin)

... go in succession through the hands of the magistrate, and the judge, and the attendant into the prison, until he pays the very last mite; but when one has given diligence to be freed from him and owes nothing to any one, and already has made the pound ten pounds or five pounds, or doubled the five talents, or made the two four, he may obtain the due recompense, entering into the joy of his Lord, either being set over all His possessions, or hearing the word, “Have thou authority over ten cities,”[Luke 19:17] or “Have thou authority over five cities.” But we think that these things are spoken of as if they required a long period of time, in order that an account may be made by us of the whole times of the earthly life, so that we might suppose that when ...

Ante-Nicene Fathers, Volume 9, page 500, footnote 4 (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)

The Time Occupied by the Reckoning. (HTML)

CCEL Footnote 6101 (In-Text, Margin)

... magistrate, and the judge, and the attendant into the prison, until he pays the very last mite; but when one has given diligence to be freed from him and owes nothing to any one, and already has made the pound ten pounds or five pounds, or doubled the five talents, or made the two four, he may obtain the due recompense, entering into the joy of his Lord, either being set over all His possessions, or hearing the word, “Have thou authority over ten cities,” or “Have thou authority over five cities.”[Luke 19:19] But we think that these things are spoken of as if they required a long period of time, in order that an account may be made by us of the whole times of the earthly life, so that we might suppose that when the king makes a reckoning with each one of ...

Ante-Nicene Fathers, Volume 9, page 502, footnote 4 (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)

The Time of the Reckoning. (HTML)

CCEL Footnote 6119 (In-Text, Margin)

... chance to read them, we will to some extent set forth. But let these things, then, be said by way of apology, because of the depth of the parable; but, with regard to the question at what time the man—the king—in the parable wished to make a reckoning with his own servants, we will say that it seems that this takes place about the time of the judgment which had been proclaimed. And this is confirmed by two parables, one at the close of the Gospel before us, and one from the Gospel according to Luke.[Luke 19:12-27] And not to prolong the discussion by quoting the very letter, as any one who wishes can take it from the Scripture himself, we will say that the parable according to Matthew declares, “For it is as when a man going into another country called his ...

Ante-Nicene Fathers, Volume 9, page 502, 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 XIV. (HTML)

The Time of the Reckoning. (HTML)

CCEL Footnote 6125 (In-Text, Margin)

... “after a long time the lord of those servants cometh,” the time at the consummation in the judgment; for after a long time the lord of those servants cometh and makes a reckoning with them, and those things which follow take place. But the parable in Luke represents with more clearness, that “a certain nobleman went into a far country to receive for himself a kingdom, and to return,” and when going, “he called ten servants, and gave to them ten pounds, and said unto them, Trade ye till I come.”[Luke 19:12-13] But the nobleman, being hated by his own citizens, who sent an ambassage after him, as they did not wish him to reign over them, came back again, having received the kingdom, and told the servants to whom he had given the money to be called to ...

Ante-Nicene Fathers, Volume 9, page 502, 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 XIV. (HTML)

The Time of the Reckoning. (HTML)

CCEL Footnote 6126 (In-Text, Margin)

... come.” But the nobleman, being hated by his own citizens, who sent an ambassage after him, as they did not wish him to reign over them, came back again, having received the kingdom, and told the servants to whom he had given the money to be called to himself that he might know what they had gained by trading. And, seeing what they had done, to him who had made the one pound ten pounds, rendering praise in the words, “Well done, thou good servant, because thou wast found faithful in a very little,”[Luke 19:17] he gives to him authority over ten cities, to-wit, those which were under his kingdom. And to another, who had multiplied the pound fivefold, he did not render the praise which he assigned to the first, nor did he specify the word “authority,” as in ...

Ante-Nicene Fathers, Volume 9, page 503, footnote 1 (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)

The Time of the Reckoning. (HTML)

CCEL Footnote 6127 (In-Text, Margin)

... what they had done, to him who had made the one pound ten pounds, rendering praise in the words, “Well done, thou good servant, because thou wast found faithful in a very little,” he gives to him authority over ten cities, to-wit, those which were under his kingdom. And to another, who had multiplied the pound fivefold, he did not render the praise which he assigned to the first, nor did he specify the word “authority,” as in the case of the first, but said to him, “Be thou also over five cities.”[Luke 19:19] But to him who had tied up the pound in a napkin, he said, “Out of thine own mouth will I judge thee, thou wicked servant;” and he said to them that stood by, Take from him the pound, and give it unto him that hath the ten pounds. Who, then, in ...

Ante-Nicene Fathers, Volume 9, page 503, 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)

The Time of the Reckoning. (HTML)

CCEL Footnote 6128 (In-Text, Margin)

... servant, because thou wast found faithful in a very little,” he gives to him authority over ten cities, to-wit, those which were under his kingdom. And to another, who had multiplied the pound fivefold, he did not render the praise which he assigned to the first, nor did he specify the word “authority,” as in the case of the first, but said to him, “Be thou also over five cities.” But to him who had tied up the pound in a napkin, he said, “Out of thine own mouth will I judge thee, thou wicked servant;”[Luke 19:22] and he said to them that stood by, Take from him the pound, and give it unto him that hath the ten pounds. Who, then, in regard to this parable, will not say that the nobleman, who goes into a far country to receive for himself a kingdom and to ...

Ante-Nicene Fathers, Volume 9, page 503, 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 XIV. (HTML)

The Time of the Reckoning. (HTML)

CCEL Footnote 6129 (In-Text, Margin)

... those which were under his kingdom. And to another, who had multiplied the pound fivefold, he did not render the praise which he assigned to the first, nor did he specify the word “authority,” as in the case of the first, but said to him, “Be thou also over five cities.” But to him who had tied up the pound in a napkin, he said, “Out of thine own mouth will I judge thee, thou wicked servant;” and he said to them that stood by, Take from him the pound, and give it unto him that hath the ten pounds.[Luke 19:24] Who, then, in regard to this parable, will not say that the nobleman, who goes into a far country to receive for himself a kingdom and to return, is Christ, going, as it were, into another country to receive the kingdoms of this world, and the ...

Ante-Nicene Fathers, Volume 9, page 503, footnote 4 (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)

The Time of the Reckoning. (HTML)

CCEL Footnote 6130 (In-Text, Margin)

... parable, will not say that the nobleman, who goes into a far country to receive for himself a kingdom and to return, is Christ, going, as it were, into another country to receive the kingdoms of this world, and the things in it? And those who have received the ten talents are those who have been entrusted with the dispensation of the Word which has been committed unto them. And His citizens who did not wish Him to reign over them when He was a citizen in the world in respect of His incarnation,[Luke 19:14] are perhaps Israel who disbelieved Him, and perhaps also the Gentiles who disbelieved Him.

Ante-Nicene Fathers, Volume 9, page 503, footnote 6 (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)

No Forgiveness to the Unforgiving. (HTML)

CCEL Footnote 6132 (In-Text, Margin)

... view of referring his return when he comes with his kingdom to the consummation, when he commanded the servants to whom he had given the money to be called to him that he might know what they had gained by trading, and from a desire to demonstrate from this, and from the parable of the Talents, that the passage “he who wished to make a reckoning with his own servants” is to be referred to the consummation when now he is king, receiving the kingdom, on account of which, according to another parable,[Luke 19:12] he went into a far country, to receive for himself a kingdom and to return. Therefore, when he returned after receiving the kingdom, he wished to make a reckoning with his own servants. And “when he had begun to reckon, there was brought unto him ...

Ante-Nicene Fathers, Volume 9, page 504, footnote 5 (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)

No Forgiveness to the Unforgiving. (HTML)

CCEL Footnote 6142 (In-Text, Margin)

... it must further be said to those whose view it is that no one is delivered by Jesus to the tormentors,—pray, explain to us, good sirs, who is the king who delivered the wicked servant to the tormentors? And let them also attend to this, “So therefore also shall My heavenly Father do unto you;” and to the same persons also might rather be said the things in the parable of the Ten Pounds that the Son of the good God said, “Howbeit these mine enemies which would not that I should reign over them,”[Luke 19:27] etc. The conclusion of the parable, however, is adapted also to the simpler; for all of us who have obtained the forgiveness of our own sins, and have not forgiven our brethren, are taught at once that we shall suffer the lot of him who was forgiven ...

Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 301, footnote 3 (Image)

Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters

Letters of St. Augustin (HTML)

To Januarius (HTML)

CCEL Footnote 1723 (In-Text, Margin)

... and that each should be free to do what, according to his belief, he conscientiously regards as his duty. For neither of them lightly esteems the body and blood of the Lord; on the contrary, both are contending who shall most highly honour the sacrament fraught with blessing. There was no controversy between those two mentioned in the Gospel, Zacchæus and the Centurion; nor did either of them think himself better than the other, though, whereas the former received the Lord joyfully into his house,[Luke 19:6] the latter said, “I am not worthy that Thou shouldest come under my roof,” —both honouring the Saviour, though in ways diverse and, as it were, mutually opposed; both miserable through sin, and both obtaining the mercy they required. We may further ...

Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 346, footnote 4 (Image)

Augustine: The City of God, Christian Doctrine

City of God (HTML)

The history of the city of God from Noah to the time of the kings of Israel. (HTML)

Of the Jewish Priesthood and Kingdom, Which, Although Promised to Be Established for Ever, Did Not Continue; So that Other Things are to Be Understood to Which Eternity is Assured. (HTML)

CCEL Footnote 1031 (In-Text, Margin)

... might seem to be fulfilled through his posterity one to another. “And the Lord,” he saith, “will seek Him a man,” meaning either David or the Mediator of the New Testament, who was figured in the chrism with which David also and his offspring was anointed. But it is not as if He knew not where he was that God thus seeks Him a man, but, speaking through a man, He speaks as a man, and in this sense seeks us. For not only to God the Father, but also to His Only-begotten, who came to seek what was lost,[Luke 19:10] we had been known already even so far as to be chosen in Him before the foundation of the world. “He will seek Him” therefore means, He will have His own (just as if He had said, Whom He already has known to be His own He will show to others to be ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 427, footnote 2 (Image)

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

Moral Treatises of St. Augustin (HTML)

Of Holy Virginity. (HTML)

Section 28 (HTML)

CCEL Footnote 2084 (In-Text, Margin)

... the rest of the faithful, who have lost virginity, follow the Lamb, not whithersoever He shall have gone, but so far as ever they shall have been able. But they are able every where, save when He walks in the grace of virginity. “Blessed are the poor in spirit;” imitate Him, Who, whereas “He was rich, was made poor for your sakes.” “Blessed are the meek;” imitate Him, Who said, “Learn of Me, for I am meek and lowly of heart.” “Blessed are they that mourn;” imitate Him, Who “wept over” Jerusalem.[Luke 19:41] “Blessed are they, who hunger and thirst after righteousness;” imitate Him, Who said, “My meat is to do the will of Him Who sent Me.” “Blessed are the merciful;” imitate Him, Who came to the help of him who was wounded by robbers, and who lay in the ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 430, footnote 5 (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 2125 (In-Text, Margin)

... come to Thee, and let them learn of Thee to be meek and lowly, who seek Thy Mercy and Truth, by living unto Thee, unto Thee, not unto 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.[Luke 19:2-8] 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. Let them hear, the harlots and publicans, who enter into the kingdom of heaven before the Scribes and Pharisees. ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 276, footnote 9 (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 states his objections to the morality of the law and the prophets, and Augustin seeks by the application of the type and the allegory to explain away the moral difficulties of the Old Testament. (HTML)

CCEL Footnote 810 (In-Text, Margin)

... the law." Or he might say that Christ shed the blood of many without mercy, for a slight offense or for nothing. For to a Pagan there would appear to be little or no harm in not having a wedding garment at the marriage feast, for which our King in the Gospel commanded a man to be bound hand and foot, and cast into outer darkness; or in not wishing to have Christ for a king, which is the sin of which Christ says, "Those that would not have me to reign over them, bring hither and slay before me;"[Luke 19:27] as Faustus blames God in the Old Testament for slaughtering thousands of human beings for slight offenses, as Faustus calls them, or for nothing. Again, if Faustus finds fault with God’s threatening to come with the sword, and to spare neither the ...

Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 30, footnote 5 (Image)

Augustine: Anti-Pelagian Writings

A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)

Book I (HTML)

A Collection of Scripture Testimonies. From the Gospels. (HTML)

CCEL Footnote 333 (In-Text, Margin)

This reasoning will carry more weight, after I have collected the mass of Scripture testimonies which I have undertaken to adduce. We have already quoted: “I came not to call the righteous, but sinners.” To the same purport [the Lord] says, on entering the home of Zaccheus: “To-day is salvation come to this house, forsomuch as he also is a son of Abraham; for the Son of man is come to seek and to save that which was lost.”[Luke 19:9-10] The same truth is declared in the parable of the lost sheep and the ninety and nine which were left until the missing one was sought and found; as it is also in the parable of the lost one among the ten silver coins. Whence, as He said, “it behoved that repentance and remission of sins ...

Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 104, footnote 19 (Image)

Augustine: Anti-Pelagian Writings

A Treatise on the Spirit and the Letter. (HTML)

Righteousness is the Gift of God. (HTML)

CCEL Footnote 975 (In-Text, Margin)

... merely because the external letter of the law has been either exhibited to him to read, or sounded in his ear for him to hear. For “if righteousness is by the law, then Christ has died in vain.” Seeing, however, that if He has not died in vain, He has ascended up on high, and has led captivity captive, and has given gifts to men, it follows that whosoever has, has from this source. But whosoever denies that he has from Him, either has not, or is in great danger of being deprived of what he has.[Luke 19:26] “For it is one God which justifies the circumcision by faith, and the uncircumcision through faith;” in which clauses there is no real difference in the sense, as if the phrase “ by faith ” meant one thing, and “ through faith ” ...

Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 187, footnote 7 (Image)

Augustine: Anti-Pelagian Writings

A Work on the Proceedings of Pelagius. (HTML)

The Same Continued. (HTML)

CCEL Footnote 1634 (In-Text, Margin)

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 299, footnote 2 (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 2169 (In-Text, Margin)

3. The Lord then sat down in the house of a certain proud Pharisee. He was in his house, as I have said, and was not in his heart. But into this centurion’s house He entered not, yet He possessed his heart. Zacchæus again received the Lord both in house and heart.[Luke 19:6] Yet the centurion’s faith is praised for its humility. For he said, “I am not worthy that Thou shouldest come under my roof;” and the Lord said, “Verily I say unto you, I have not found so great faith, no, not in Israel;” according to the flesh, that is. For he too was an Israelite undoubtedly according to the spirit. The Lord had come to fleshly Israel, that is, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 383, 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, Matt. xx. 30, about the two blind men sitting by the way side, and crying out, ‘Lord, have mercy on us, Thou Son of David.’ (HTML)

CCEL Footnote 2906 (In-Text, Margin)

... by,” cry out in response to this in his blindness, that is, let him do these things. Let his voice be in his actions. Let him begin to despise the world, to distribute to the poor his goods, to esteem as nothing worth what other men love, let him disregard injuries, not seek to be avenged, let him give his “cheek to the smiter,” let him pray for his enemies; if any “one have taken away his goods,” let “him not ask for them again;” if he “have taken anything from any man, let him restore fourfold.”[Luke 19:8]

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 388, footnote 11 (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. xxi. 19, where Jesus dried up the fig-tree; and on the words, Luke xxiv. 28, where He made a pretence as though He would go further. (HTML)

CCEL Footnote 2954 (In-Text, Margin)

... His field, and watered them with His word. Of this number were those four thousand Jews who believed, after that the disciples and those who were with them, filled with the Holy Ghost, spake with the tongues of all nations, and in that diversity of tongues announced in a way beforehand, that the Church should be throughout all nations. They believed at that time, and “they were the lost sheep of the house of Israel;” but because “the Son of Man had come to seek and to save that which was lost,”[Luke 19:10] He found these also. But they lay hid here and there among thorns, as though wasted and dispersed by the wolves; and because they lay hid among thorns, He did not come to find them, save when torn by the thorns of His Passion; yet come He did, He ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 450, footnote 7 (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 xvi. 9, ‘Make to yourselves friends by means of the mammon of unrighteousness,’ etc. (HTML)

CCEL Footnote 3505 (In-Text, Margin)

3. But if ye have done so already, and have such money in your possession, and have filled your coffers thereby, and were heaping up treasure by these means: what ye have comes of evil, now then add not evil to it, and make to yourselves friends of the mammon of iniquity. Had Zacchaeus what he had from good sources?[Luke 19:2] Read and see. He was the chief of the publicans, that is, he was one to whom the public taxes were paid in: by this he had his wealth. He had oppressed many, had taken from many, and so had heaped much together. Christ entered into his house, and salvation came upon his house; for so said the Lord Himself, “This day is salvation come to ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 451, 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 xvi. 9, ‘Make to yourselves friends by means of the mammon of unrighteousness,’ etc. (HTML)

CCEL Footnote 3506 (In-Text, Margin)

... have comes of evil, now then add not evil to it, and make to yourselves friends of the mammon of iniquity. Had Zacchaeus what he had from good sources? Read and see. He was the chief of the publicans, that is, he was one to whom the public taxes were paid in: by this he had his wealth. He had oppressed many, had taken from many, and so had heaped much together. Christ entered into his house, and salvation came upon his house; for so said the Lord Himself, “This day is salvation come to this house.”[Luke 19:9] Now mark the method of this salvation. First he was longing to see the Lord, because he was little in stature: but when the crowd hindered him, he got up into a sycamore tree, and saw Him as He passed by. But Jesus saw him, and said, “Zacchaeus, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 455, footnote 9 (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 xviii. 1,’They ought always to pray, and not to faint,’ etc. And on the two who went up into the temple to pray: and of the little children who were presented unto Christ. (HTML)

CCEL Footnote 3549 (In-Text, Margin)

4. And, lo, after the case had been stated, and the sentence pronounced, little children also came forth, yea, rather, are carried and presented to be touched. To be touched by whom, but the Physician? Surely, it will be said, they must be whole. To whom are the infants presented to be touched? To whom? To the Saviour. If to the Saviour, they are brought to be saved. To whom, but to Him “who came to seek and to save what was lost.”[Luke 19:10] How were they lost? As far as concerns them personally, I see that they are without fault, I am seeking for their guiltiness. Whence is it? I listen to the Apostle, “By one man sin entered into the world. By one man,” he says, “sin entered into the world, and death by sin, and so ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 469, footnote 8 (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 i. 10, ‘The world was made through him,’ etc. (HTML)

CCEL Footnote 3628 (In-Text, Margin)

3. “But as many as received Him.” For of course the Apostles were there, who “received Him.” There were they who carried branches before His beast. They went before and followed after, and spread their garments, and cried with a loud voice, “Hosanna to the Son of David, Blessed is He That cometh in the Name of the Lord.” Then said the Pharisees unto Him, “Restrain the children, that they cry not out so unto Thee.” And He said, “If these shall hold their peace, the stones will cry out.”[Luke 19:39-40] Us He saw when He spake these words; “If these shall hold their peace, the stones will cry out.” Who are stones, but they who worship stones? If the Jewish children shall hold their peace, the elder and the younger Gentiles shall cry out. Who are the ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 479, 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)

Again in John v. 2, etc., on the five porches, where lay a great multitude of impotent folk, and of the pool of Siloa. (HTML)

CCEL Footnote 3719 (In-Text, Margin)

... another’s is thine own. But why need I say more? This I advise, this I say, Brethren, and as a brother advise; God bids, and I admonish because I am admonished. He alarmeth me, who doth not allow me to keep silence. He exacteth of me what He hath given. For He hath given it to be laid out, not to be kept up. And if I should keep it and hide it, He saith to me, “Thou wicked and slothful servant, wherefore gavest thou not My money to the exchangers, that at My coming I might require it with usury?”[Luke 19:22-23] And what will it profit me that I have lost nothing of that which I received? That is not enough for my Lord, He is covetous; but God’s covetousness is our salvation. He is covetous, He looketh for His own money, He gathereth in His Own image. “Thou ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 90, 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 III. 22–29. (HTML)

CCEL Footnote 308 (In-Text, Margin)

... his care, how detestable must he appear to all mankind! Let him see her gazing out of the window, or joking with some one somewhat too heedlessly, he forbids her as one who is jealous. I see him jealous, but let me see for whom he is jealous; whether for his absent friend or for his present self. Think that our Lord Jesus Christ has done this. He has committed His bride to the care of His friend; He has set out on a journey to a far country to receive a kingdom, as He says Himself in the Gospel,[Luke 19:12] but yet is present in His majesty. Let the friend who has gone beyond the sea be deceived; and if he is deceived, woe to him who deceives! Why do men attempt to deceive God,—God who looks at the hearts of all, and searches the secrets of all? But ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 284, footnote 4 (Image)

Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies

Lectures or Tractates on the Gospel According to St. John. (HTML)

Chapter XII. 12–26. (HTML)

CCEL Footnote 1035 (In-Text, Margin)

5. “And Jesus, when He had found a young ass, sat thereon.” Here the account is briefly given: for how it all happened may be found at full length in the other evangelists.[Luke 19:29-48] But there is appended to the circumstance itself a testimony from the prophets, to make it evident that He in whom was fulfilled all they read in Scripture, was entirely misunderstood by the evil-minded rulers of the Jews. Jesus, then, “found a young ass, and sat thereon; as it is written, Fear not, daughter of Zion: behold, thy King cometh, sitting on an ass’s colt.” Among that people, then, was the daughter ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 294, footnote 10 (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 XII. 37–43. (HTML)

CCEL Footnote 1093 (In-Text, Margin)

... powers of their own will, that they deny their need of the divine assistance in order to a righteous life, cannot believe on Christ. For the mere syllables of Christ’s name, and the Christian sacraments, are of no profit, where faith in Christ is itself resisted. For faith in Christ is to believe in Him that justifieth the ungodly; to believe in the Mediator, without whose interposition we cannot be reconciled unto God; to believe in the Saviour, who came to seek and to save that which was lost;[Luke 19:10] to believe in Him who said, “Without me ye can do nothing.” Because, then, being ignorant of that righteousness of God that justifieth the ungodly, he wishes to set up his own to satisfy the minds of the proud, such a man cannot believe on Christ. ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 301, 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 XIII. 1–5. (HTML)

CCEL Footnote 1133 (In-Text, Margin)

... suffer the last extremities [of humiliation,] He here illustrated beforehand its friendly compliances; not only to those for whom He was about to endure death, but to him also who had resolved on betraying Him to death. Because so great is the beneficence of human humility, that even the Divine Majesty was pleased to commend it by His own example; for proud man would have perished eternally, had he not been found by the lowly God. For the Son of man came to seek and to save that which was lost.[Luke 19:10] And as he was lost by imitating the pride of the deceiver, let him now, when found, imitate the Redeemer’s humility.

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 358, footnote 7 (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 XV. 22, 23. (HTML)

CCEL Footnote 1478 (In-Text, Margin)

... These are they in regard to whose fate there may perhaps be some distinction made from the perdition of those who are without the law: and yet if the apostle’s words, “they shall be judged by the law,” are to be understood as meaning, they shall not perish, what a wonder if it were so! For his discourse was not about infidels and believers to lead him to say so, but about Gentiles and Jews, both of whom, certainly, if they find not salvation in that Saviour who came to seek that which was lost,[Luke 19:10] shall doubtless become the prey of perdition; although it may be said that some shall perish in a more terrible, others in a more mitigated sense; in other words, that some shall suffer a heavier, and others a lighter penalty in their perdition. For ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 490, footnote 1 (Image)

Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies

Ten Homilies on the First Epistle of John. (HTML)

1 John III. 9–18. (HTML)

CCEL Footnote 2254 (In-Text, Margin)

... hungered and thirsted, He was taken in as a guest; those who had the means, ministered unto Him of their substance, as we read in the Gospel. Zacchæus entertained Him as his guest: he was saved from his disease by entertaining the Physician. From what disease? The disease of avarice. For he was very rich, and the chief of the publicans. Mark the man made whole from the disease of avarice: “The half of my goods I give to the poor; and if I have taken any thing from any man, I will restore him fourfold.”[Luke 19:8] That he kept the other half, was not to enjoy it, but to pay his debts. Well, he at that time entertained the Physician as his guest, because there was infirmity of the flesh in the Lord, to which men might show this kindness; and this, because it ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 183, footnote 10 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm L (HTML)

CCEL Footnote 1742 (In-Text, Margin)

... the hungry? At so much is valued the kingdom of heaven. “Break thy bread to the hungry, and the needy without covering bring into thy house; if thou seest one naked, clothe him.” If thou hast not the means of breaking bread, hast not house into which thou mayest bring, hast not garment wherewith thou mayest cover: give a cup of cold water, cast two mites into the treasury. As much the widow doth buy with two mites, as Peter buyeth, by leaving the nets, as Zacchæus buyeth by giving half his goods.[Luke 19:8] Of so much worth is all that thou hast. “The heavens shall declare His righteousness, for God is Judge.” Truly judge not confounding but severing. For “the Lord knoweth them that are His.” Even if grains lie hid in the chaff, they are known to the ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 185, footnote 9 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm L (HTML)

CCEL Footnote 1761 (In-Text, Margin)

... and but now perchance it had been taken away by a thief. What dost Thou enjoin me? “Immolate to God the sacrifice of praise.” Let me revert to myself, wherein I may find what I may immolate: let me revert to myself; in myself may I find immolation of praise: be Thy altar my conscience. We are without anxiety, we go not into Arabia in quest of frankincense: not any bags of covetous dealer do we sift: God requireth of us the sacrifice of praise. Zacchæus had the sacrifice of praise in his patrimony;[Luke 19:8] the widow had it in her bag; some poor host or other hath had it in his jar: another neither in patrimony, nor in bag, nor in jar, hath had anything, had it wholly in his heart: salvation was to the house of Zacchæus; and more this poor widow cast ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 357, footnote 5 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXXVI (HTML)

CCEL Footnote 3458 (In-Text, Margin)

... them riches, and vain pomps that fly away, have taken, and they have passed away: they have not understood how much of good might be done therewith. For if they had known of another life, there they would have laid up unto themselves the treasure which here was doomed to perish: like as Zacchæus, the chief of the Publicans, saw that good when he received the Lord Jesus in his house, and he saith, “The half of my goods I give to the poor, and if to any man I have done any wrong, fourfold I restore.”[Luke 19:8] This man was not in the emptiness of men dreaming, but in the faith of men awake.…

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 547, footnote 8 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CXII (HTML)

CCEL Footnote 5015 (In-Text, Margin)

3. Next follows, “His seed shall be mighty upon earth” (ver. 2). The Apostle witnesseth, that the works of mercy are the seed of the future harvest, when he saith, “Let us not be weary in well doing, for in due season we shall reap;” and again, “But this I say, He which soweth sparingly, shall reap also sparingly.” But what, brethren, is more mighty than that not only Zacchæus should buy the kingdom of Heaven by the half of his goods,[Luke 19:8] but even the widow for two mites, and that each should possess an equal share there? What is more mighty, than that the same kingdom should be worth treasures to the rich man, and a cup of cold water to the poor?…“Glory and riches shall be in his house” (ver. 3). For his house is ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 595, footnote 5 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CXXII (HTML)

CCEL Footnote 5443 (In-Text, Margin)

... have not. Those whom they shall find to have done deeds of charity, they will summon them unto Jerusalem; for these deeds are “for the peace of Jerusalem.” Love is a powerful thing, my brethren, love is a powerful thing. Do ye wish to see how powerful a thing love is?…If charity be destitute of means, so that it cannot find what to bestow upon the poor, let it love: let it give “one cup of cold water;” as much shall be laid to its account, as to Zaccheus who gave half his patrimony to the poor.[Luke 19:8] Wherefore this? The one gave so little, the other so much, and shall so much be imputed to the former? Just so much. For though his resources are unequal, his charity is not unequal.

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 605, footnote 6 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CXXVI (HTML)

CCEL Footnote 5506 (In-Text, Margin)

... hath willed that we should sow in Himself. Your soil is the Church; sow as much as ye can. But thou hast not enough to do this. Hast thou the will? As what thou hadst would be nothing, if thou hadst not a good will; so do not despond, because thou hast not, if thou hast a good will. For what dost thou sow? Mercy. And what wilt thou reap? Peace. Said the Angels, Peace on earth unto rich men? No, but, “Peace on earth unto men of a good will.” Zacchæus had a strong will, Zacchæus had great charity.[Luke 19:8] …Did then that widow who cast her two farthings into the treasury, sow little? Nay, as much as Zacchæus. For she had narrower means, but an equal will. She gave her two mites with as good a will as Zacchæus gave the half of his patrimony. If thou ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 611, footnote 1 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CXXIX (HTML)

CCEL Footnote 5547 (In-Text, Margin)

1. The Psalm which we have sung is short: but as it is written in the Gospel of Zacchæus that he was “little of stature,”[Luke 19:2-9] but mighty in works; as it is written of that widow who cast two mites into the treasury, little was the money, but great was her charity; thus also this Psalm, if thou count the words, is short; if thou weigh the sentiments, is great.…Let the Spirit of God speak, let It speak to us, let It sing to us; whether we wish or wish not to dance, let It sing. For as he who danceth, moveth his limbs to the time; so they who dance according to ...

Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 141, footnote 1 (Image)

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

Homilies on S. Ignatius and S. Babylas. (HTML)

On the Holy Martyr, S. Babylas. (HTML)

CCEL Footnote 382 (In-Text, Margin)

1. anxious to-day to pay the debt which I promised you when I was lately here. But what am I to do? In the meanwhile, the blessed Babylas has appeared, and has called me to himself, uttering no voice, but attracting our attention by the brightness of his countenance. Be ye not, therefore, displeased at the delay in my payment; at all events, the longer the time is, the more the interest will increase. For we will deposit this money with interest.[Luke 19:23] Since thus did the master command who entrusted it to us. Being confident, therefore, about what is lent, that both the principal and the profit await you, let us not pass by the gain which falls in our way to-day, but revel in the noble actions of the blessed Babylas.

Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 264, footnote 3 (Image)

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

Two Homilies on Eutropius. (HTML)

Homily II. After Eutropius having been found outside the Church had been taken captive. (HTML)

CCEL Footnote 884 (In-Text, Margin)

... was more graceless than the soul of Paul when he was a blasphemer and insulter: what more full of grace when he said “I have fought the good fight, I have finished the course, I have kept the faith.” What was more graceless than the soul of the robber? what more full of grace when he heard the words “Verily I say unto thee to-day shalt thou be with me in paradise?” What was more graceless than the publican when he practised extortion? but what more full of grace when he declared his resolution.[Luke 19:8] Seest thou that thou canst not alter grace of body, for it is the result not of moral disposition, but of nature. But grace of soul is supplied out of our own moral choice. Thou hast now received the definition. Of what kind are they? that the ...

Nicene and Post-Nicene Fathers, Series 1, Volume 14, page 79, footnote 6 (Image)

Chrysostom: Homilies on the Gospel of St. John and the Epistle to the Hebrews

The Homilies of St. John Chrysostom on the Gospel of St. John. (HTML)

John 2.11 (HTML)

CCEL Footnote 597 (In-Text, Margin)

[2.] Another Evangelist writes, that as He cast them out, He said, Make not my Father’s house[Luke 19:46] “a den of thieves,” but this one,

Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 141, footnote 9 (Image)

Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine

The Church History of Eusebius. (HTML)

Book III (HTML)

The Predictions of Christ. (HTML)

CCEL Footnote 650 (In-Text, Margin)

4. These things took place in this manner in the second year of the reign of Vespasian, in accordance with the prophecies of our Lord and Saviour Jesus Christ, who by divine power saw them beforehand as if they were already present, and wept and mourned according to the statement of the holy evangelists, who give the very words which he uttered, when, as if addressing Jerusalem herself, he said:[Luke 19:42-44]

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

Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine

The Church History of Eusebius. (HTML)

Martyrs of Palestine. (HTML)

Chapter IX (HTML)

CCEL Footnote 2672 (In-Text, Margin)

... mist in the air, were moistened with sprinkled water, whence I know not. Then immediately it was reported everywhere that the earth, unable to endure the abomination of these things, had shed tears in a mysterious manner; and that as a rebuke to the relentless and unfeeling nature of men, stones and lifeless wood had wept for what had happened. I know well that this account may perhaps appear idle and fabulous to those who come after us, but not to those to whom the truth was confirmed at the time.[Luke 19:40]

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 191, footnote 4 (Image)

Theodoret, Jerome and Gennadius, Rufinus and Jerome

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

Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)

The Unconfounded. (HTML)

CCEL Footnote 1237 (In-Text, Margin)

... their faith; for the blind He freed from their long weary night and granted them the power of sight; the maddened and distraught daughter of the woman of Canaan He healed and drove out the wicked demon; and when the chief priests and Pharisees were offended at them that shouted “Hosanna to the Son of David” He did not merely not prevent them from shouting, but even sanctioned their acclamation, for, said He, “I tell you that if these should hold their peace the stones would immediately cry out.”[Luke 19:40]

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 558, footnote 6 (Image)

Athanasius: Select Writings and Letters

Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)

The Festal Letters, and their Index. (HTML)

Personal Letters. (HTML)

Letter to Dracontius. Written A.D. 354 or 355. (HTML)

CCEL Footnote 4605 (In-Text, Margin)

... Scriptures. When then they expect, and suffer hunger, and you are feeding yourself only, and our Lord Jesus Christ comes and we stand before Him, what defence will you offer when He sees His own sheep hungering? For had you not taken the money, He would not have blamed you. But He would reasonably do so if upon taking it you dug and buried it,—in the words which God forbid that your piety should ever hear: ‘Thou oughtest to have given my money to the bankers, that when I came I might demand it of them[Luke 19:23].’

Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 126, footnote 5 (Image)

Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters

Dogmatic Treatises. (HTML)

Against Eunomius. (HTML)

Book II (HTML)

He expounds the passage of the Gospel, “The Father judgeth no man,” and further speaks of the assumption of man with body and soul wrought by the Lord, of the transgression of Adam, and of death and the resurrection of the dead. (HTML)

CCEL Footnote 434 (In-Text, Margin)

... Scripture, I do not find any such statement as this, that the Creator of all things, at the time of His ministration here on earth for man, took upon Himself flesh only without a soul. Under stress of necessity, then, looking to the object contemplated by the plan of salvation, to the doctrines of the Fathers, and to the inspired Scriptures, I will endeavour to confute the impious falsehood which is being fabricated with regard to this matter. The Lord came “to seek and to save that which was lost[Luke 19:10].” Now it was not the body merely, but the whole man, compacted of soul and body, that was lost: indeed, if we are to speak more exactly, the soul was lost sooner than the body. For disobedience is a sin, not of the body, but of the will: and the ...

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

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Heliodorus, Monk. (HTML)

CCEL Footnote 229 (In-Text, Margin)

... is speechless the order will be given, “Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.” Woe to him who, when he has received a talent, has bound it in a napkin; and, whilst others make profits, only preserves what he has received. His angry lord shall rebuke him in a moment. “Thou wicked servant,” he will say, “wherefore gavest thou not my money into the bank that at my coming I might have required mine own with usury?”[Luke 19:23] That is to say, you should have laid before the altar what you were not able to bear. For whilst you, a slothful trader, keep a penny in your hands, you occupy the place of another who might double the money. Wherefore, as he who ministers well ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 49, footnote 8 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Paula. (HTML)

CCEL Footnote 790 (In-Text, Margin)

1. “Oh that my head were waters and mine eyes a fountain of tears: that I might weep,” not as Jeremiah says, “For the slain of my people,” nor as Jesus, for the miserable fate of Jerusalem,[Luke 19:41] but for holiness, mercy, innocence, chastity, and all the virtues, for all are gone now that Blæsilla is dead. For her sake I do not grieve, but for myself I must; my loss is too great to be borne with resignation. Who can recall with dry eyes the glowing faith which induced a girl of twenty to raise the standard of the Cross, and to mourn the loss of her virginity more than the death of her husband? ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 62, footnote 8 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

Paula and Eustochium to Marcella. (HTML)

CCEL Footnote 971 (In-Text, Margin)

5. The difficulty is strongly stated, and may well puzzle even those proficient in Scripture; but for all that, it admits of an easy solution. The Lord wept for the fall of Jerusalem,[Luke 19:41] and He would not have done so if He did not love it. He wept for Lazarus because He loved him. The truth is that it was the people who sinned and not the place. The capture of a city is involved in the slaying of its inhabitants. If Jerusalem was destroyed, it was that its people might be punished; if the temple was overthrown, it was that its figurative sacrifices might be abolished. As regards its ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 139, footnote 14 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Pammachius. (HTML)

CCEL Footnote 1993 (In-Text, Margin)

... enemy knows that the battle with impurity is a harder one than that with covetousness. It is easy to cast off what clings to us from without, but a war within our borders involves far greater peril. We have to unfasten things joined together, we have to sunder things firmly united. Zacchæus was rich while the apostles were poor. He restored fourfold all that he had taken and gave to the poor the half of his remaining substance. He welcomed Christ as his guest, and salvation came unto his house.[Luke 19:2-9] And yet because he was little of stature and could not reach the apostolic standard of height, he was not numbered with the twelve apostles. Now as regards wealth the apostles gave up nothing at all, but as regards will they one and all gave up the ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 152, footnote 22 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Lucinius. (HTML)

CCEL Footnote 2223 (In-Text, Margin)

... end. “They which run in a race run all, but one receiveth the crown.” But of us on the other hand it is said: “So run that ye may obtain.” Our master of the games is not grudging; he does not give the palm to one and disgrace another. His wish is that all his athletes may alike win garlands. My soul rejoices, yet the very greatness of my joy makes me feel sad. Like Ruth when I try to speak I burst into tears. Zacchæus, the convert of an hour, is accounted worthy to receive the Saviour as his guest.[Luke 19:5] Martha and Mary make ready a feast and then welcome the Lord to it. A harlot washes His feet with her tears and against His burial anoints His body with the ointment of good works. Simon the leper invites the Master with His disciples and is not ...

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

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Eustochium. (HTML)

CCEL Footnote 2840 (In-Text, Margin)

... sit on. From this she went straight on down the hill to Jericho thinking of the wounded man in the gospel, of the savagery of the priests and Levites who passed him by, and of the kindness of the Samaritan, that is, the guardian, who placed the half-dead man upon his own beast and brought him down to the inn of the church. She noticed the place called Adomim or the Place of Blood, so-called because much blood was shed there in the frequent incursions of marauders. She beheld also the sycamore tree[Luke 19:4] of Zacchæus, by which is signified the good works of repentance whereby he trod under foot his former sins of bloodshed and rapine, and from which he saw the Most High as from a pinnacle of virtue. She was shewn too the spot by the wayside where the ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 226, footnote 12 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Rusticus. (HTML)

CCEL Footnote 3144 (In-Text, Margin)

The Saviour also wept over the city of Jerusalem because its inhabitants had not repented;[Luke 19:41] and Peter washed out his triple denial with bitter tears, thus fulfilling the words of the prophet: “rivers of waters run down mine eyes.” Jeremiah too laments over his impenitent people, saying: “Oh that my head were waters and mine eyes a fountain of tears, that I might weep day and night for…my people!” And farther on he gives a reason for his lamentation: “weep ye not for the dead,” he writes, “neither bemoan him: but weep sore for him that goeth ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 240, footnote 5 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Avitus. (HTML)

CCEL Footnote 3375 (In-Text, Margin)

... nature invisible, He must be so even to the Saviour.” And lower down: “no soul which has descended into a human body has borne upon it so true an impress of its previous character as Christ’s soul of which He says: ‘no man taketh it from me, but I lay it down of myself.’” And in another place: “we must carefully consider whether souls, when they have won salvation and have attained to the blessed life, may not cease to be souls. For as the Lord and Saviour came to seek and to save that which was lost[Luke 19:10] that it might cease to be lost; so the lost soul which the Lord came to save, when saved, will cease to be a soul. We must ask ourselves whether, as the lost was not lost once and again will not be, the soul likewise may have been and again may be ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 32, footnote 12 (Image)

Cyril of Jerusalem, Gregory Nazianzen

The Catechetical Lectures of S. Cyril. (HTML)

Of Faith. (HTML)

CCEL Footnote 816 (In-Text, Margin)

13. Guard them with reverence, lest per chance the enemy despoil any who have grown slack; or lest some heretic pervert any of the truths delivered to you. For faith is like putting money into the bank[Luke 19:23], even as we have now done; but from you God requires the accounts of the deposit. I charge you, as the Apostle saith, before God, who quickeneth all things, and Christ Jesus, who before Pontius Pilate witnessed the good confession, that ye keep this faith which is committed to you, without spot, until the appearing of our Lord Jesus Christ. A treasure of life has now been ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 133, footnote 3 (Image)

Cyril of Jerusalem, Gregory Nazianzen

The Catechetical Lectures of S. Cyril. (HTML)

Continuation of the Discourse on the Holy Ghost. (HTML)

CCEL Footnote 2238 (In-Text, Margin)

37. If thou believe, thou shalt not only receive remission of sins, but also do things which pass man’s power. And mayest thou be worthy of the gift of prophecy also! For thou shalt receive grace according to the measure of thy capacity and not of my words; for I may possibly speak of but small things, yet thou mayest receive greater; since faith is a large affair[Luke 19:13]. All thy life long will thy guardian the Comforter abide with thee; He will care for thee, as for his own soldier; for thy goings out, and thy comings in, and thy plotting foes. And He will give thee gifts of grace of every kind, if thou grieve Him not by sin; for it is written, And grieve not the Holy Spirit of ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 278, footnote 1 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

On the Great Athanasius, Bishop of Alexandria. (HTML)

CCEL Footnote 3362 (In-Text, Margin)

... anyone) how can I set forth in words that mighty spectacle? They formed one river, and it were indeed a poet’s task to describe that Nile, of really golden stream and rich in crops, flowing back again from the city to the Chæreum, a day’s journey, I take it, and more. Permit me to revel a while longer in my description: for I am going there, and it is not easy to bring back even my words from that ceremony. He rode upon a colt, almost, blame me not for folly, as my Jesus did upon that other colt,[Luke 19:35] whether it were the people of the Gentiles, whom He mounts in kindness, by setting it free from the bonds of ignorance, or something else, which the Scripture sets forth. He was welcomed with branches of trees, and garments with many flowers and of ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 355, footnote 1 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

Oration on the Holy Lights. (HTML)

CCEL Footnote 3945 (In-Text, Margin)

... That great Light; or like the Centurion would seek for healing, but would not, through a praiseworthy fear, receive the Healer into his house. Let each one of us also speak so, as long as he is still uncleansed, and is a Centurion still, commanding many in wickedness, and serving in the army of Cæsar, the World-ruler of those who are being dragged down; “I am not worthy that thou shouldest come under my roof.” But when he shall have looked upon Jesus, though he be little of stature like Zaccheus[Luke 19:3] of old, and climb up on the top of the sycamore tree by mortifying his members which are upon the earth, and having risen above the body of humiliation, then he shall receive the Word, and it shall be said to him, This day is salvation come to this ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 355, footnote 3 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

Oration on the Holy Lights. (HTML)

CCEL Footnote 3947 (In-Text, Margin)

... wickedness, and serving in the army of Cæsar, the World-ruler of those who are being dragged down; “I am not worthy that thou shouldest come under my roof.” But when he shall have looked upon Jesus, though he be little of stature like Zaccheus of old, and climb up on the top of the sycamore tree by mortifying his members which are upon the earth, and having risen above the body of humiliation, then he shall receive the Word, and it shall be said to him, This day is salvation come to this house.[Luke 19:9] Then let him lay hold on the salvation, and bring forth fruit more perfectly, scattering and pouring forth rightly that which as a publican he wrongly gathered.

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 371, footnote 7 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

The Oration on Holy Baptism. (HTML)

CCEL Footnote 4107 (In-Text, Margin)

... of bread or of drink, perhaps another Lazarus, is cast at your gate; respect the Sacramental Table to which you have approached, the Bread of Which you have partaken, the Cup in Which you have communicated, being consecrated by the Sufferings of Christ. If a stranger fall at your feet, homeless and a foreigner, welcome in him Him who for your sake was a stranger, and that among His own, and who came to dwell in you by His grace, and who drew you towards the heavenly dwelling place. Be a Zaccheus,[Luke 19:1] who yesterday was a Publican, and is to-day of liberal soul; offer all to the coming in of Christ, that though small in bodily stature you may show yourself great, nobly contemplating Christ. A sick or a wounded man lies before you; respect your own ...

Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 197, footnote 3 (Image)

Hilary of Poitiers, John of Damascus

Title Page (HTML)

De Trinitate or On the Trinity. (HTML)

Book X (HTML)

CCEL Footnote 1191 (In-Text, Margin)
55. Again, how great a mystery of word and act it is that Christ wept, that His eyes filled with tears from the anguish of His mind[Luke 19:41]. Whence came this defect in His soul that sorrow should wring tears from His body? What bitter fate, what unendurable pain, could move to a flood of tears the Son of Man Who descended from heaven? Again, what was it in Him which wept? God the Word? or His human soul? For though weeping is a bodily function, the body is but a servant; tears are, as it were, the sweat of the agonised soul. Again, what was the cause of His weeping? ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 25, footnote 4 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Duties of the Clergy. (HTML)
Book I. (HTML)
Chapter XXX. On kindness and its several parts, namely, good-will and liberality. How they are to be combined. What else is further needed for any one to show liberality in a praiseworthy manner. (HTML)
CCEL Footnote 216 (In-Text, Margin)
145. It is no sign of a liberal spirit to extort from one what we give to another, or to gain money unjustly, and then to think it can be well spent, unless we act as Zacchæus[Luke 19:8] did, and restore fourfold what we have taken from him whom we have robbed, and make up for such heathenish crimes by the zeal of our faith and by true Christian labour. Our liberality must have some sure foundation.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 175, footnote 2 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Decease of His Brother Satyrus. (HTML)
Book II. On the Belief in the Resurrection. (HTML)
CCEL Footnote 1488 (In-Text, Margin)
... alike to all, without difference for the poor, without exception for the rich. And so although through the sin of one alone, yet it passed upon all; that we may not refuse to acknowledge Him to be also the Author of death, Whom we do not refuse to acknowledge as the Author of our race; and that, as through one death is ours, so should be also the resurrection; and that we should not refuse the misery, that we may attain to the gift. For, as we read, Christ “is come to save that which was lost,”[Luke 19:10] and “to be Lord both of the dead and living.” In Adam I fell, in Adam I was cast out of Paradise, in Adam I died; how shall the Lord call me back, except He find me in Adam; guilty as I was in him, so now justified in Christ. If, then, death be the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 285, footnote 5 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Prologue. (HTML)
CCEL Footnote 2516 (In-Text, Margin)
... of the faith entrusted to these five books being as it were the principal; lest perhaps when the Lord comes, and finds His money hidden in the earth, He may say to me: “Thou wicked and slothful servant, thou knewest that I reap where I do not sow; and gather where I have not strawed; thou oughtest therefore to have put My money to the exchangers, that at My coming I might have received Mine Own,” or as it stands in another book: “And I,” it says, “at My coming might have received it with usury.”[Luke 19:23]
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 285, footnote 15 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Prologue. (HTML)
CCEL Footnote 2526 (In-Text, Margin)
11. Neither do I, my brethren, with greedy desires, long for this, so that I may be set over many things; the recompense I get from the fact of your advance is enough for me. Oh that I may not be found unworthy of that which I have received! Let those things which are too great for me be assigned to better men. I demand them not! Yet mayest Thou say, O Lord: “I will give unto this last, even as unto thee.” Let the man that deserves it receive authority over ten cities.[Luke 19:17]
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 286, footnote 4 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Prologue. (HTML)
CCEL Footnote 2530 (In-Text, Margin)
14. Let us then not keep the Lord’s money buried and hidden in the flesh; nor let us hide our one talent in a napkin;[Luke 19:20] but like good money-changers let us ever weigh it out with labour of mind and body, with an even and ready will, that the word may be near, even in thy mouth and in thy heart.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 302, footnote 2 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter XII. He confirms what has been already said, by the parable of the rich man who went into a far country to receive for himself a kingdom; and shows that when the Son delivers up the kingdom to the Father, we must not regard the fact that the Father is said to put all things in subjection under Him, in a disparaging way. Here we are the kingdom of Christ, and in Christ's kingdom. Hereafter we shall be in the kingdom of God, where the Trinity will reign together. (HTML)
CCEL Footnote 2708 (In-Text, Margin)
145. In divine fashion has He represented that parable of the rich man, who went to a far-off country to receive a kingdom, and to return,[Luke 19:12] thus describing Himself in the substance of the Godhead, and of His Manhood. For He being rich in the fulness of His Godhead, Who was made poor for us though He was rich and an eternal King, and the Son of an eternal King; He, I say, went to a foreign country in taking on Him a body, for He entered upon the ways of men as though upon a strange journey, and came into this world to prepare for Himself a kingdom from ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 302, footnote 4 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter XII. He confirms what has been already said, by the parable of the rich man who went into a far country to receive for himself a kingdom; and shows that when the Son delivers up the kingdom to the Father, we must not regard the fact that the Father is said to put all things in subjection under Him, in a disparaging way. Here we are the kingdom of Christ, and in Christ's kingdom. Hereafter we shall be in the kingdom of God, where the Trinity will reign together. (HTML)
CCEL Footnote 2710 (In-Text, Margin)
... therefore came to this earth to receive for Himself a kingdom from us, to whom He says: “The kingdom of God is within you.” This is the kingdom which Christ has received, this the kingdom which He has delivered to the Father. For how did He receive for Himself a kingdom, Who was a King eternal? “The Son of Man therefore came to receive a kingdom and to return.” The Jews were unwilling to acknowledge Him, of whom He says: “They which would not that I should reign over them, bring hither and slay them.”[Luke 19:27]
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 431, footnote 2 (Image)
Ambrose: Select Works and Letters
Selections from the Letters of St. Ambrose. (HTML)
Sermon Against Auxentius on the Giving Up of the Basilicas. (HTML)
CCEL Footnote 3468 (In-Text, Margin)
8. You heard what was read to-day: The Saviour ordered that the foal of an ass should be brought to Him by the apostles, and bade them say, if any one withstood them: “The Lord hath need of him.”[Luke 19:35] What if now, too, He has commanded that foal of an ass, that is, the foal of that animal which is wont to bear a heavy burden, as man must, to whom is said: “Come unto Me all ye that labour and are heavy laden, and I will give you rest; take My yoke upon you, for it is easy;” what if, I say, He has commanded that foal to be brought to Him now, sending forth those apostles, who, having put off their ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 433, footnote 2 (Image)
Ambrose: Select Works and Letters
Selections from the Letters of St. Ambrose. (HTML)
Sermon Against Auxentius on the Giving Up of the Basilicas. (HTML)
CCEL Footnote 3486 (In-Text, Margin)
19. But to whom shall I give it up? Today’s lesson from the Gospel ought to teach us what is asked for and by whom it is asked. You have heard read that when Christ[Luke 19:35] sat upon the foal of an ass, the children cried aloud, and the Jews were vexed. At length they spoke to the Lord Jesus, bidding Him to silence them. He answered: “If these should hold their peace, the stones will cry out.” Then on entering the temple, He cast out the money-changers, and the tables, and those that sold doves in the temple of God. That passage was read by no arrangement of mine, but by chance; but ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 433, footnote 3 (Image)
Ambrose: Select Works and Letters
Selections from the Letters of St. Ambrose. (HTML)
Sermon Against Auxentius on the Giving Up of the Basilicas. (HTML)
CCEL Footnote 3487 (In-Text, Margin)
19. But to whom shall I give it up? Today’s lesson from the Gospel ought to teach us what is asked for and by whom it is asked. You have heard read that when Christ sat upon the foal of an ass, the children cried aloud, and the Jews were vexed. At length they spoke to the Lord Jesus, bidding Him to silence them. He answered: “If these should hold their peace, the stones will cry out.”[Luke 19:40] Then on entering the temple, He cast out the money-changers, and the tables, and those that sold doves in the temple of God. That passage was read by no arrangement of mine, but by chance; but it is well fitted to the present time. The praises of Christ are ever the scourges of the unfaithful. And now ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 433, footnote 6 (Image)
Ambrose: Select Works and Letters
Selections from the Letters of St. Ambrose. (HTML)
Sermon Against Auxentius on the Giving Up of the Basilicas. (HTML)
CCEL Footnote 3490 (In-Text, Margin)
20. The Gerasenes could not bear the presence of Christ; these, worse than the Gerasenes, cannot endure the praises of Christ. They see boys singing of the glory of Christ, for it is written: “Out of the mouths of babes and sucklings Thou hast perfected praise.” They mock at their tender age, so full of faith, and say: “Behold, why do they cry out?” But Christ answers them: “If these should hold their peace, the stones will cry out,”[Luke 19:40] that is, the stronger will cry out, both youths and the more mature will cry out, and old men will cry out; these stones now firmly laid upon that stone of which it is written: “The stone which the builders rejected is become the head of the corner.”
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 301, footnote 5 (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 I. First Conference of Abbot Moses. (HTML)
Chapter XIII. The answer concerning the direction of the heart towards and concerning the kingdom of God and the kingdom of the devil. (HTML)
CCEL Footnote 1109 (In-Text, Margin)
... without qualification that every joy is the kingdom of God, but markedly and emphatically that joy alone which is “in the Holy Ghost.” For he was perfectly aware of another detestable joy, of which we hear “the world shall rejoice,” and “woe unto you that laugh, for ye shall mourn.” In fact the kingdom of heaven must be taken in a threefold sense, either that the heavens shall reign, i.e., the saints over other things subdued, according to this text, “Be thou over five cities, and thou over ten;”[Luke 19:17] and this which is said to the disciples: “Ye shall sit upon twelve thrones judging the twelve tribes of Israel:” or that the heavens themselves shall begin to be reigned over by Christ, when “all things are subdued unto Him,” and God begins to be ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 301, footnote 5 (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 I. First Conference of Abbot Moses. (HTML)
Chapter XIII. The answer concerning the direction of the heart towards and concerning the kingdom of God and the kingdom of the devil. (HTML)
CCEL Footnote 1109 (In-Text, Margin)
... without qualification that every joy is the kingdom of God, but markedly and emphatically that joy alone which is “in the Holy Ghost.” For he was perfectly aware of another detestable joy, of which we hear “the world shall rejoice,” and “woe unto you that laugh, for ye shall mourn.” In fact the kingdom of heaven must be taken in a threefold sense, either that the heavens shall reign, i.e., the saints over other things subdued, according to this text, “Be thou over five cities, and thou over ten;”[Luke 19:19] and this which is said to the disciples: “Ye shall sit upon twelve thrones judging the twelve tribes of Israel:” or that the heavens themselves shall begin to be reigned over by Christ, when “all things are subdued unto Him,” and God begins to be ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 577, footnote 5 (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 IV. (HTML)
Chapter VII. He returns to the former subject, in order to show against the Nestorians that those things are said of the man, which belong to the Divine nature as it were of a Person of Divine nature, and conversely that those things are said of God, which belong to the human nature as it were of a Person of human nature, because there is in Christ but one and a single Personal self. (HTML)
CCEL Footnote 2469 (In-Text, Margin)
... Bible. For what is there which does not bear on this, when all Scripture was written with reference to this? We must then say—as far as can be said—some things briefly and cursorily, and enumerate rather than explain them, and sacrifice some to save the rest, as for this reason it would certainly be well hurriedly to run through some points, lest one should be obliged to pass over almost everything in silence. The Saviour then in the gospel says that “the Son of man is come to save what was lost.”[Luke 19:10] And the Apostle says: “This is a faithful saying and worthy of all acceptation; that Christ Jesus came into the world to save sinners, of whom I am chief.” But the Evangelist John also says: “He came unto his own, and His own received Him not.” You ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 59, footnote 5 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Letters. (HTML)
To the Clergy and People of the City of Constantinople. (HTML)
CCEL Footnote 389 (In-Text, Margin)
... Truth belying Itself in anything. The impassible Son of God, therefore, whose perpetually it is with the Father and with the Holy Spirit to be what He is in the one essence of the Unchangeable Trinity, when the fullness of time had come which had been fore-ordained by an eternal purpose, and promised by the prophetic significance of words and deeds, became man not by conversion of His substance but by assumption of our nature, and “came to seek and to save that which was lost[Luke 19:10].” But He came not by local approach nor by bodily motion, as if to be present where He had been absent, or to depart where He had come: but He came to be manifested to onlookers by that which was visible and common to others, receiving, that is to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 101, footnote 3 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Letters. (HTML)
To Leo Augustus. (HTML)
CCEL Footnote 582 (In-Text, Margin)
Is it not clear which side you ought to support and which to oppose, if the Church of Alexandria, which has always been the “house of prayer,” is not now to be “a den of robbers[Luke 19:46]?” For surely it is manifest that through the cruellest and maddest savagery all the light of the heavenly mysteries is extinguished. The offering of the sacrifice is cut off, the hallowing of the chrism has failed, and from the murderous hands of wicked men all the mysteries have withdrawn themselves. Nor can there be any manner of doubt what decree ought to be passed on these then, who after unutterable ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 165, footnote 2 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Passion, III.; delivered on the Sunday before Easter. (HTML)
CCEL Footnote 974 (In-Text, Margin)
... with the Father’s glory, the other leaves not the nature of our race. But nevertheless even His very endurance of sufferings does not so far expose Him to a participation in our humility as to separate Him from the power of the Godhead. All the mockery and insults, all the persecution and pain which the madness of the wicked inflicted on the Lord, was not endured of necessity, but undertaken of free-will: “for the Son of Man came to seek and to save that which had perished[Luke 19:10]:” and He used the wickedness of His persecutors for the redemption of all men in such a way that in the mystery of His Death and Resurrection even His murderers could have been saved, if they had believed.
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 175, footnote 2 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Passion, XI. (HTML)
CCEL Footnote 1039 (In-Text, Margin)
... Lord died for sinners, perchance even he might have found salvation if he had not hastened to hang himself. But that evil heart, which was now given up to thievish frauds, and now busied with treacherous designs, had never entertained aught of the proofs of the Saviour’s mercy. Those wicked ears had heard the Lord’s words, when He said, “I came not to call the righteous but sinners,” and “The Son of man came to seek and to save that which was lost[Luke 19:10],” but they conveyed not to his understanding the clemency of Christ, which not only healed bodily infirmities, but also cured the wounds of sick souls, saying to the paralytic man, “Son, be of good cheer, thy sins are forgiven thee;” saying also to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 347, footnote 6 (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 Faith. (HTML)
CCEL Footnote 658 (In-Text, Margin)
6. But I must proceed to my former statement that Christ is called the Stone in the Prophets. For in ancient times David said concerning Him:— The stone which the builders rejected has become the head of the building. And how did the builders reject this Stone which is Christ?[Luke 19:14] How else than that they so rejected Him before Pilate and said— This man shall not be King over us. And again in that parable that our Lord spake that a certain nobleman went to receive kingly power and to return and rule over them; and they sent after Him envoys saying:— This man shall not be King over us. By these things they rejected the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 347, footnote 8 (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 Faith. (HTML)
CCEL Footnote 660 (In-Text, Margin)
... ancient times David said concerning Him:— The stone which the builders rejected has become the head of the building. And how did the builders reject this Stone which is Christ? How else than that they so rejected Him before Pilate and said— This man shall not be King over us. And again in that parable that our Lord spake that a certain nobleman went to receive kingly power and to return and rule over them; and they sent after Him envoys saying:— This man shall not be King over us.[Luke 19:13-14] By these things they rejected the Stone which is Christ. And how did it become the head of the building? How else than that it was set up over the building of the Gentiles and upon it is reared up all their building. And who are the builders? Who ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 399, footnote 13 (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 Persecution. (HTML)
CCEL Footnote 1148 (In-Text, Margin)
... slain and died not because of their sins. Daniel besought of the king, and he gave his brethren authority over the affairs of the province of Babylon; and Jesus besought of God, and He gave His brethren, His disciples, authority over Satan and his host. Daniel said concerning Jerusalem, that until the things determined, she should remain in desolation; and Jesus said concerning Jerusalem, There shall not be left in her stone upon stone, because she knew not the day of her greatness.[Luke 19:44] Daniel foresaw the weeks that should remain over for his people; and Jesus came and fulfilled them.