Early Church Fathers Scripture Index : Texts

Luke 20

There are 113 footnotes for this reference.

Ante-Nicene Fathers, Volume 1, page 240, footnote 3 (Image)

Apostolic Fathers, Justin Martyr, Irenaeus

Justin Martyr (HTML)

Dialogue with Trypho (HTML)

Chapter LXXXI.—He endeavours to prove this opinion from Isaiah and the Apocalypse. (HTML)

CCEL Footnote 2273 (In-Text, Margin)

... there was a certain man with us, whose name was John, one of the apostles of Christ, who prophesied, by a revelation that was made to him, that those who believed in our Christ would dwell a thousand years in Jerusalem; and that thereafter the general, and, in short, the eternal resurrection and judgment of all men would likewise take place. Just as our Lord also said, ‘They shall neither marry nor be given in marriage, but shall be equal to the angels, the children of the God of the resurrection.’[Luke 20:35]

Ante-Nicene Fathers, Volume 1, page 295, footnote 3 (Image)

Apostolic Fathers, Justin Martyr, Irenaeus

Justin Martyr (HTML)

On the Resurrection, Fragments (HTML)

Chapter III.—If the members rise, must they discharge the same functions as now? (HTML)

CCEL Footnote 2617 (In-Text, Margin)

... while others, which were unnecessary, He did not submit to. For if the flesh were deprived of food, drink, and clothing, it would be destroyed; but being deprived of lawless desire, it suffers no harm. And at the same time He foretold that, in the future world, sexual intercourse should be done away with; as He says, “The children of this world marry, and are given in marriage; but the children of the world to come neither marry nor are given in marriage, but shall be like the angels in heaven.”[Luke 20:34-35] Let not, then, those that are unbelieving marvel, if in the world to come He do away with those acts of our fleshly members which even in this present life are abolished.

Ante-Nicene Fathers, Volume 2, page 211, footnote 6 (Image)

Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria

Clement of Alexandria (HTML)

The Instructor (HTML)

Book I (HTML)

Chapter IV.—Men and Women Alike Under the Instructor’s Charge. (HTML)

CCEL Footnote 1048 (In-Text, Margin)

... surest, the cable of faith in Him, and understanding that the virtue of man and woman is the same. For if the God of both is one, the master of both is also one; one church, one temperance, one modesty; their food is common, marriage an equal yoke; respiration, sight, hearing, knowledge, hope, obedience, love all alike. And those whose life is common, have common graces and a common salvation; common to them are love and training. “For in this world,” he says, “they marry, and are given in marriage,”[Luke 20:34] in which alone the female is distinguished from the male; “but in that world it is so no more.” There the rewards of this social and holy life, which is based on conjugal union, are laid up, not for male and female, but for man, the sexual desire ...

Ante-Nicene Fathers, Volume 2, page 293, footnote 8 (Image)

... have exercised themselves in the Lord’s commandments, and lived perfectly and gnostically according to the Gospel, may be enrolled in the chosen body of the apostles. Such an one is in reality a presbyter of the Church, and a true minister (deacon) of the will of God, if he do and teach what is the Lord’s; not as being ordained by men, nor regarded righteous because a presbyter, but enrolled in the presbyterate because righteous. And although here upon earth he be not honoured with the chief seat,[Luke 20:46] he will sit down on the four-and-twenty thrones, judging the people, as John says in the Apocalypse.

Ante-Nicene Fathers, Volume 2, page 513, footnote 1 (Image)

Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria

Clement of Alexandria (HTML)

The Stromata, or Miscellanies (HTML)

Book VI (HTML)

Chapter XVI.—Gnostic Exposition of the Decalogue. (HTML)

CCEL Footnote 3457 (In-Text, Margin)

Such, again, is the number of the most general motions, according to which all origination takes place—up, down, to the right, to the left, forward, backward. Rightly, then, they reckon the number seven motherless and childless, interpreting the Sabbath, and figuratively expressing the nature of the rest, in which “they neither marry nor are given in marriage any more.”[Luke 20:35] For neither by taking from one number and adding to another of those within ten is seven produced; nor when added to any number within the ten does it make up any of them.

Ante-Nicene Fathers, Volume 2, page 539, footnote 3 (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 3591 (In-Text, Margin)

... demonstration of what is received by faith, built upon faith by the Lord’s teaching, conveying [the soul] on to infallibility, science, and comprehension. And, in my view, the first saving change is that from heathenism to faith, as I said before; and the second, that from faith to knowledge. And the latter terminating in love, thereafter gives the loving to the loved, that which knows to that which is known. And, perchance, such an one has already attained the condition of “being equal to the angels.”[Luke 20:36] Accordingly, after the highest excellence in the flesh, changing always duly to the better, he urges his flight to the ancestral hall, through the holy septenniad [of heavenly abodes] to the Lord’s own mansion; to be a light, steady, and continuing ...

Ante-Nicene Fathers, Volume 3, page 70, footnote 10 (Image)

Tertullian (I, II, III)

Apologetic. (HTML)

On Idolatry. (HTML)

Concerning Festivals in Honour of Emperors, Victories, and the Like. Examples of the Three Children and Daniel. (HTML)

CCEL Footnote 278 (In-Text, Margin)

Ante-Nicene Fathers, Volume 3, page 571, footnote 8 (Image)

Tertullian (I, II, III)

Anti-Marcion. (HTML)

On the Resurrection of the Flesh. (HTML)

Christ's Refutation of the Sadducees, and Affirmation of Catholic Doctrine. (HTML)

CCEL Footnote 7521 (In-Text, Margin)

... did not admit any salvation either for the soul or the flesh; and therefore, taking the strongest case they could for impairing the credibility of the resurrection, they adapted an argument from it in support of the question which they started. Their specious inquiry concerned the flesh, whether or not it would be subject to marriage after the resurrection; and they assumed the case of a woman who had married seven brothers, so that it was a doubtful point to which of them she should be restored.[Luke 20:27-38] Now, let the purport both of the question and the answer be kept steadily in view, and the discussion is settled at once. For since the Sadducees indeed denied the resurrection, whilst the Lord affirmed it; since, too, (in affirming it,) He ...

Ante-Nicene Fathers, Volume 3, page 571, footnote 9 (Image)

Tertullian (I, II, III)

Anti-Marcion. (HTML)

On the Resurrection of the Flesh. (HTML)

Christ's Refutation of the Sadducees, and Affirmation of Catholic Doctrine. (HTML)

CCEL Footnote 7522 (In-Text, Margin)

... of the question and the answer be kept steadily in view, and the discussion is settled at once. For since the Sadducees indeed denied the resurrection, whilst the Lord affirmed it; since, too, (in affirming it,) He reproached them as being both ignorant of the Scriptures—those, of course which had declared the resurrection—as well as incredulous of the power of God, though, of course, effectual to raise the dead, and lastly, since He immediately added the words, “Now, that the dead are raised,”[Luke 20:37] (speaking) without misgiving, and affirming the very thing which was being denied, even the resurrection of the dead before Him who is “the God of the living,”—(it clearly follows) that He affirmed this verity in the precise sense in which they were ...

Ante-Nicene Fathers, Volume 3, page 593, footnote 4 (Image)

Tertullian (I, II, III)

Anti-Marcion. (HTML)

On the Resurrection of the Flesh. (HTML)

Our Destined Likeness to the Angels in the Glorious Life of the Resurrection. (HTML)

CCEL Footnote 7752 (In-Text, Margin)

To this discussion, however, our Lord’s declaration puts an effectual end: “They shall be,” says He, “equal unto the angels.”[Luke 20:36] As by not marrying, because of not dying, so, of course, by not having to yield to any like necessity of our bodily state; even as the angels, too, sometimes. were “equal unto” men, by eating and drinking, and submitting their feet to the washing of the bath—having clothed themselves in human guise, without the loss of their own intrinsic nature. If therefore angels, when they became as men, submitted in their own unaltered ...

Ante-Nicene Fathers, Volume 3, page 673, footnote 33 (Image)

Tertullian (I, II, III)

Ethical. (HTML)

On Baptism. (HTML)

Of John's Baptism. (HTML)

CCEL Footnote 8637 (In-Text, Margin)

The baptism announced by John formed the subject, even at that time, of a question, proposed by the Lord Himself indeed to the Pharisees, whether that baptism were heavenly, or truly earthly:[Luke 20:4] about which they were unable to give a consistent answer, inasmuch as they understood not, because they believed not. But we, with but as poor a measure of understanding as of faith, are able to determine that that baptism was divine indeed, (yet in respect of the command, not in respect of efficacy too, in that we read that John was sent by the Lord to perform this duty,) ...

Ante-Nicene Fathers, Volume 4, page 15, footnote 10 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Tertullian: Part Fourth. (HTML)

On the Apparel of Women. (HTML)

Book I (HTML)

The Origin of Female Ornamentation, Traced Back to the Angels Who Had Fallen. (HTML)

CCEL Footnote 100 (In-Text, Margin)

... baptism we renounce: these, of course, are the reasons why they have deserved to be judged by man. What business, then, have their things with their judges? What commerce have they who are to condemn with them who are to be condemned? The same, I take it, as Christ has with Belial. With what consistency do we mount that (future) judgment-seat to pronounce sentence against those whose gifts we (now) seek after? For you too, (women as you are,) have the self-same angelic nature promised[Luke 20:35-36] as your reward, the self-same sex as men: the self-same advancement to the dignity of judging, does (the Lord) promise you. Unless, then, we begin even here to pre- judge, by pre-condemning their things, which we are hereafter to ...

Ante-Nicene Fathers, Volume 4, page 39, footnote 10 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Tertullian: Part Fourth. (HTML)

To His Wife. (HTML)

I (HTML)

Design of the Treatise. Disavowal of Personal Motives in Writing It. (HTML)

CCEL Footnote 347 (In-Text, Margin)

The precept, therefore, which I give you is, that, with all the constancy you may, you do, after our departure, renounce nuptials; not that you will on that score confer any benefit on me, except in that you will profit yourself. But to Christians, after their departure from the world, no restoration of marriage is promised in the day of the resurrection, translated as they will be into the condition and sanctity of angels.[Luke 20:36] Therefore no solicitude arising from carnal jealousy will, in the day of the resurrection, even in the case of her whom they chose to represent as having been married to seven brothers successively, wound any one of her so many husbands; nor is any (husband) awaiting her to put her to ...

Ante-Nicene Fathers, Volume 4, page 39, footnote 12 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Tertullian: Part Fourth. (HTML)

To His Wife. (HTML)

I (HTML)

Design of the Treatise. Disavowal of Personal Motives in Writing It. (HTML)

CCEL Footnote 349 (In-Text, Margin)

... yourself. But to Christians, after their departure from the world, no restoration of marriage is promised in the day of the resurrection, translated as they will be into the condition and sanctity of angels. Therefore no solicitude arising from carnal jealousy will, in the day of the resurrection, even in the case of her whom they chose to represent as having been married to seven brothers successively, wound any one of her so many husbands; nor is any (husband) awaiting her to put her to confusion.[Luke 20:27-40] The question raised by the Sadducees has yielded to the Lord’s sentence. Think not that it is for the sake of preserving to the end for myself the entire devotion of your flesh, that I, suspicious of the pain of (anticipated) slight, am even at this ...

Ante-Nicene Fathers, Volume 4, page 58, footnote 1 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Tertullian: Part Fourth. (HTML)

On Exhortation to Chastity. (HTML)

Examples from Among the Heathen, as Well as from the Church, to Enforce the Foregoing Exhortation. (HTML)

CCEL Footnote 574 (In-Text, Margin)

... your life because you have lost a blessing, than to keep by living that for which you would rather die outright. How many men, therefore, and how many women, in Ecclesiastical Orders, owe their position to continence, who have preferred to be wedded to God; who have restored the honour of their flesh, and who have already dedicated themselves as sons of that (future) age, by slaying in themselves the concupiscence of lust, and that whole (propensity) which could not be admitted within Paradise![Luke 20:34-36] Whence it is presumable that such as shall wish to be received within Paradise, ought at last to begin to cease from that thing from which Paradise is intact.

Ante-Nicene Fathers, Volume 4, page 64, footnote 3 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Tertullian: Part Fourth. (HTML)

On Monogamy. (HTML)

From Patriarchal, Tertullian Comes to Legal, Precedents. (HTML)

CCEL Footnote 621 (In-Text, Margin)

... but even amplified; in order, to be sure, that our righteousness may be able to redound above the righteousness of the scribes and of the Pharisees. If “righteousness” must, of course chastity must too. If, then, forasmuch as there is in the law a precept that a man is to take in marriage the wife of his brother if he have died without children, for the purpose of raising up seed to his brother; and this may happen repeatedly to the same person, according to that crafty question of the Sadducees;[Luke 20:26-38] men for that reason think that frequency of marriage is permitted in other cases as well: it will be their duty to understand first the reason of the precept itself; and thus they will come to know that that reason, now ceasing, is among those parts ...

Ante-Nicene Fathers, Volume 4, page 67, footnote 1 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Tertullian: Part Fourth. (HTML)

On Monogamy. (HTML)

St. Paul's Teaching on the Subject. (HTML)

CCEL Footnote 658 (In-Text, Margin)

... inasmuch as it is with more indignity if (her reason for doing it is) because he did not deserve it. Or else shall we, pray, cease to be after death, according to (the teaching of) some Epicurus, and not according to (that of) Christ? But if we believe the resurrection of the dead, of course we shall be bound to them with whom we are destined to rise, to render an account the one of the other. “But if ‘in that age they will neither marry nor be given in marriage, but will be equal to angels,’[Luke 20:35-36] is not the fact that there will be no restitution of the conjugal relation a reason why we shall not be bound to our departed consorts?” Nay, but the more shall we be bound (to them), because we are destined to a better estate—destined ...

Ante-Nicene Fathers, Volume 4, page 377, footnote 7 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Origen. (HTML)

Origen De Principiis. (HTML)

IV (HTML)

Sections 24-End translated from the Latin. (HTML)

CCEL Footnote 2970 (In-Text, Margin)

Concerning Those Who Demanded the Half-Shekel. (HTML)

CCEL Footnote 5907 (In-Text, Margin)

... of Jesus, but it was in the sea, and in the mouth of a fish of the sea which, in my judgment, was benefited when it came up and was caught in the net of Peter, who became a fisher of men, in which net was that which is figuratively called a fish, in order also that the coin with the image of Cæsar might be taken from it, and that it might take its place among those which were caught by them who have learned to become fishers of men. Let him, then, who has the things of Cæsar render them to Cæsar,[Luke 20:25] that afterwards he may be able to render to God the things of God. But since Jesus, who was “the image of the invisible God,” had not the image of Cæsar, for “the prince of this age had nothing in Him,” on this account He takes from its own place, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 192, footnote 7 (Image)

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

The Confessions (HTML)

Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. (HTML)

That Nothing Whatever, Short of God, Can Yield to the Rational Creature a Happy Rest. (HTML)

CCEL Footnote 1188 (In-Text, Margin)

9. The angels fell, the soul of man fell[Luke 20:36] and they have thus indicated the abyss in that dark deep, ready for the whole spiritual creation, unless Thou hadst said from the beginning, “Let there be light,” and there had been light, and every obedient intelligence of Thy celestial City had cleaved to Thee, and rested in Thy Spirit, which unchangeably is “borne over” everything changeable. Otherwise, even the heaven of heavens itself would have been a darksome deep, whereas now it is light in the Lord. For even in that ...

Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 312, footnote 2 (Image)

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

Letters of St. Augustin (HTML)

To Januarius (HTML)

CCEL Footnote 1814 (In-Text, Margin)

... is written, “Rejoicing in hope,” because this follows,—“patient in tribulation.” The new life, therefore, is meanwhile begun in faith, and maintained by hope: for it shall only then be perfect when this mortal shall be swallowed up in life, and death swallowed up in victory; when the last enemy, death, shall be destroyed; when we shall be changed, and made like the angels: for “we shall all rise again, but we shall not all be changed.” Again, the Lord saith, “They shall be equal unto the angels.”[Luke 20:36] We now are apprehended by Him in fear by faith: then we shall apprehend Him in love by sight. For “whilst we are at home in the body, we are absent from the Lord: for we walk by faith, not by sight.” Hence the apostle himself, who says, “I follow ...

Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 279, footnote 3 (Image)

Augustine: The City of God, Christian Doctrine

City of God (HTML)

Of the punishment and results of man’s first sin, and of the propagation of man without lust. (HTML)

Whether Generation Should Have Taken Place Even in Paradise Had Man Not Sinned, or Whether There Should Have Been Any Contention There Between Chastity and Lust. (HTML)

CCEL Footnote 755 (In-Text, Margin)

... could not have begotten children had they not sinned, then certainly sin was necessary in order that there might be not only two but many righteous men. And if this cannot be maintained without absurdity, we must rather believe that the number of the saints fit to complete this most blessed city would have been as great though no one had sinned, as it is now that the grace of God gathers its citizens out of the multitude of sinners, so long as the children of this world generate and are generated.[Luke 20:34]

Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 298, footnote 3 (Image)

Augustine: The City of God, Christian Doctrine

City of God (HTML)

The progress of the earthly and heavenly cities traced by the sacred history. (HTML)

Of the Two Fathers and Leaders Who Sprang from One Progenitor. (HTML)

CCEL Footnote 822 (In-Text, Margin)

... man, but is used in Hebrew indifferently for man and woman, as it is written, “Male and female created He them, and blessed them, and called their name Adam,” leaving no room to doubt that though the woman was distinctively called Eve, yet the name Adam, meaning man, was common to both. But Enos means man in so restricted a sense, that Hebrew linguists tell us it cannot be applied to woman: it is the equivalent of the “child of the resurrection,” when they neither marry nor are given in marriage.[Luke 20:35-36] For there shall be no generation in that place to which regeneration shall have brought us. Wherefore I think it not immaterial to observe that in those generations which are propagated from him who is called Seth, although daughters as well as sons ...

Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 300, footnote 3 (Image)

Augustine: The City of God, Christian Doctrine

City of God (HTML)

The progress of the earthly and heavenly cities traced by the sacred history. (HTML)

How It is that Cain’s Line Terminates in the Eighth Generation, While Noah, Though Descended from the Same Father, Adam, is Found to Be the Tenth from Him. (HTML)

CCEL Footnote 830 (In-Text, Margin)

... whom Matthew begins the pedigree of Christ the eternal King of the city of God, what did he intend by enumerating the generations from Cain, and to what terminus did he mean to trace them? We reply, To the deluge, by which the whole stock of the earthly city was destroyed, but repaired by the sons of Noah. For the earthly city and community of men who live after the flesh will never fail until the end of this world, of which our Lord says, “The children of this world generate, and are generated.”[Luke 20:34] But the city of God, which sojourns in this world, is conducted by regeneration to the world to come, of which the children neither generate nor are generated. In this world generation is common to both cities; though even now the city of God has ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 247, footnote 1 (Image)

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

Doctrinal Treatises of St. Augustin (HTML)

The Enchiridion. (HTML)

The Restored Part of Humanity Shall, in Accordance with the Promises of God, Succeed to the Place Which the Rebellious Angels Lost. (HTML)

CCEL Footnote 1123 (In-Text, Margin)

... the sure and certain knowledge of their eternal happiness; but that, on the other hand, mankind, who constituted the remainder of the intelligent creation, having perished without exception under sin, both original and actual, and the consequent punishments, should be in part restored, and should fill up the gap which the rebellion and fall of the devils had left in the company of the angels. For this is the promise to the saints, that at the resurrection they shall be equal to the angels of God.[Luke 20:36] And thus the Jerusalem which is above, which is the mother of us all, the city of God, shall not be spoiled of any of the number of her citizens, shall perhaps reign over even a more abundant population. We do not know the number either of the ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 257, footnote 7 (Image)

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

Doctrinal Treatises of St. Augustin (HTML)

The Enchiridion. (HTML)

The Peace of God, Which Reigneth in Heaven, Passeth All Understanding. (HTML)

CCEL Footnote 1208 (In-Text, Margin)

... us, viz. by coming into harmony with us? For in heaven there is unbroken peace, both between all the intelligent creatures that exist there, and between these and their Creator. And this peace, as is said, passeth all understanding; but this, of course, means our understanding, not that of those who always behold the face of their Father. We now, however great may be our human understanding, know but in part, and see through a glass darkly. But when we shall be equal unto the angels of God[Luke 20:36] then we shall see face to face, as they do; and we shall have as great peace towards them as they have towards us, because we shall love them as much as we are loved by them. And so their peace shall be known to us: for our own peace shall be like ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 310, footnote 6 (Image)

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

Doctrinal Treatises of St. Augustin (HTML)

On the Catechising of the Uninstructed. (HTML)

Of Constancy in the Faith of the Resurrection. (HTML)

CCEL Footnote 1491 (In-Text, Margin)

... without defect; wherein there will be no weariness in the mind, no exhaustion in the body; wherein, too, there shall be no want, whether on your own part, so that you should crave for relief, or on your neighbor’s part, so that you should be in haste to carry relief to him. God will be the whole enjoyment and satisfaction of that holy city, which lives in Him and of Him, in wisdom and beatitude. For as we hope and look for what has been promised by Him, we shall be made equal to the angels of God,[Luke 20:36] and together with them we shall enjoy that Trinity now by sight, wherein at present we walk by faith. For we believe that which we see not, in order that through these very deserts of faith we may be counted worthy also to see that which we believe, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 313, footnote 1 (Image)

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

Doctrinal Treatises of St. Augustin (HTML)

On the Catechising of the Uninstructed. (HTML)

Of the Prophecies of the Old Testament in Their Visible Fulfillment in the Church. (HTML)

CCEL Footnote 1507 (In-Text, Margin)

... corrupt, cannot rise again, will certainly rise in the same unto punishment, and God will make it plain to such, that He who was able to form these bodies when as yet they were not, is able in a moment to restore them as they were. But all the faithful who are destined to reign with Christ shall rise with the same body in such wise that they may also be counted worthy to be changed into angelic incorruption; so that they may be made equal unto the angels of God, even as the Lord Himself has promised;[Luke 20:36] and that they may praise Him without any failure and without any weariness, ever living in Him and of Him, with such joy and blessedness as can be neither expressed nor conceived by man.

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 447, footnote 6 (Image)

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

Moral Treatises of St. Augustin (HTML)

On the Good of Widowhood. (HTML)

Section 15 (HTML)

CCEL Footnote 2259 (In-Text, Margin)

... matter. Next I hear Himself also, the Master and Lord of the Apostles and of us, answering the Sadducees, when they had proposed to Him a woman not once-married, or twice-married, but, if it can be said, seven-married, whose wife she should be in the resurrection? For rebuking them, He saith, “Ye do err, not knowing the Scriptures, nor the power of God. For in the resurrection they shall neither be married, nor marry wives; for they shall not begin to die, but shall be equal to the Angels of God.”[Luke 20:35-36] Therefore He made mention of their resurrection, who shall rise again unto life, not who shall rise again unto punishment. Therefore He might have said, Ye do err, knowing not the Scriptures, nor the power of God: for in that resurrection it will ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 229, footnote 1 (Image)

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

Writings in Connection with the Manichæan Controversy. (HTML)

Reply to Faustus the Manichæan. (HTML)

Faustus willing to believe not only that the Jewish but that all Gentile prophets wrote of Christ, if it should be proved; but he would none the less insist upon rejecting their superstitions. Augustin maintains that all Moses wrote is of Christ, and that his writings must be either accepted or rejected as a whole. (HTML)

CCEL Footnote 612 (In-Text, Margin)

... Israelites from their God. The God whom Moses taught the people to love and serve, is the God of Abraham, of Isaac, and of Jacob, whom the Lord Jesus Christ speaks of by this name, using the name in refutation of the Sadducees, who denied the resurrection of the dead. He says, "Of the resurrection of the dead, have ye not read what God said from the bush to Moses, I am the God of Abraham, the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living; for all live unto Him."[Luke 20:37-38] In the same words with which Christ answered the Sadducees we may answer the Manichæans, for they too deny the resurrection, though in a different way. Again, when Christ said, in praise of the centurion’s faith, "Verily I say unto you, I have not ...

Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 25, 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)

Infants Must Feed on Christ. (HTML)

CCEL Footnote 294 (In-Text, Margin)

... flesh, for the life of the world?” For, it is according to this statement, that we find that sacrament pertains also to us, who were not in existence at the time the Lord spoke these words; for we cannot possibly say that we do not belong to “the world,” for the life of which Christ gave His flesh. Who indeed can doubt that in the term world all persons are indicated who enter the world by being born? For, as He says in another passage, “The children of this world beget and are begotten.”[Luke 20:34] From all this it follows, that even for the life of infants was His flesh given, which He gave for the life of the world; and that even they will not have life if they eat not the flesh of the Son of man.

Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 48, footnote 10 (Image)

Augustine: Anti-Pelagian Writings

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

Book II (HTML)

An Objection of the Pelagians: Why Does Not a Righteous Man Beget a Righteous Man? (HTML)

CCEL Footnote 503 (In-Text, Margin)

... as if a man begat children in the flesh by reason of his righteousness, and not because he is moved thereto by the concupiscence which is in his members, and the law of sin is applied by the law of his mind to the purpose of procreation. His begetting children, therefore, shows that he still retains the old nature among the children of this world; it does not arise from the fact of his promotion to newness of life among the children of God. For “the children of this world beget and are begotten.”[Luke 20:34] Hence also what is born of them is like them; for “that which is born of the flesh is flesh.” Only the children of God, however, are righteous; but in so far as they are the children of God, they do not carnally beget, because it is of the Spirit, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 272, footnote 1 (Image)

Augustine: Anti-Pelagian Writings

On Marriage and Concupiscence. (HTML)

On Marriage and Concupiscence (HTML)

Why Children of Wrath are Born of Holy Matrimony. (HTML)

CCEL Footnote 2132 (In-Text, Margin)

This is the reason, indeed, why of even the just and lawful marriages of the children of God are born, not children of God, but children of the world; because also those who generate, if they are already regenerate, beget children not as chil dren of God, but as still children of the world. “The children of this world,” says our Lord, “beget and are begotten.”[Luke 20:34] From the fact, therefore, that we are still children of this world, our outer man is in a state of corruption; and on this account our offspring are born as children of the present world; nor do they become sons of God, except they be regenerated. Yet inasmuch as we are children of God, our inner man is renewed from ...

Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 403, footnote 7 (Image)

Augustine: Anti-Pelagian Writings

A Treatise Against Two Letters of the Pelagians. (HTML)

Book III. (HTML)

Misrepresentation Concerning the Effect of Baptism. (HTML)

CCEL Footnote 2688 (In-Text, Margin)

... For we say that all men who are children of the devil are also children of the world; but not that all children of the world are also children of the devil. Far be it from us to say that the holy fathers Abraham, Isaac, and Jacob, and others of this kind, were children of the devil when they were begetting in marriage, and those believers who until now and still hereafter continue to beget. And yet we cannot contradict the Lord when He says, “The children of this world marry and give in marriage.”[Luke 20:34] Some, therefore, are children of this world, and yet are not children of the devil. For although the devil is the author and source of all sins, yet it is not every sin that makes children of the devil; for the children of God also sin, since if ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 162, footnote 2 (Image)

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

The Harmony of the Gospels. (HTML)

Book II (HTML)

Of the Two Sons Who Were Commanded by Their Father to Go into His Vineyard, and of the Vineyard Which Was Let Out to Other Husbandmen; Of the Question Concerning the Consistency of Matthew’s Version of These Passages with Those Given by the Other Two Evangelists, with Whom He Retains the Same Order; As Also, in Particular, Concerning the Harmony of His Version of the Parable, Which is Recorded by All the Three, Regarding the Vineyard that Was Let Out; And in Reference Specially to the Reply Made by the Persons to Whom that Parable Was Spoken, in Relating Which Matthew Seems to Differ Somewhat from the Others. (HTML)

CCEL Footnote 1151 (In-Text, Margin)

... servants that were sent to them, and afterwards put to death the beloved son, and thrust him out of the vineyard,—is not left unrecorded also by those two. And in detailing it they likewise both retain the same order, that is to say, they bring it in after that declaration of their inability to tell which was made by the Jews when interrogated regarding the baptism of John, and after the reply which He returned to them in these words: “Neither do I tell you by what authority I do these things.”[Luke 20:9-18]

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 162, footnote 3 (Image)

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

The Harmony of the Gospels. (HTML)

Book II (HTML)

Of the Two Sons Who Were Commanded by Their Father to Go into His Vineyard, and of the Vineyard Which Was Let Out to Other Husbandmen; Of the Question Concerning the Consistency of Matthew’s Version of These Passages with Those Given by the Other Two Evangelists, with Whom He Retains the Same Order; As Also, in Particular, Concerning the Harmony of His Version of the Parable, Which is Recorded by All the Three, Regarding the Vineyard that Was Let Out; And in Reference Specially to the Reply Made by the Persons to Whom that Parable Was Spoken, in Relating Which Matthew Seems to Differ Somewhat from the Others. (HTML)

CCEL Footnote 1152 (In-Text, Margin)

... attributes these words to the Lord), but even represents them to have given a contrary reply, and to have said, “God forbid.” For his narrative proceeds in these terms: “What therefore shall the lord of the vineyard do unto them? He shall come and destroy these husbandmen, and shall give the vineyard to others. And when they heard it, they said, God forbid. And He beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner?”[Luke 20:15-17] How then is it that, according to Matthew’s version, the men to whom He spake these words said, “He will miserably destroy those wicked men, and will let out this vineyard unto other husbandmen, which shall render him the fruits in their seasons;” ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 164, footnote 7 (Image)

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

The Harmony of the Gospels. (HTML)

Book II (HTML)

Of the Marriage of the King’s Son, to Which the Multitudes Were Invited; And of the Order in Which Matthew Introduces that Section as Compared with Luke, Who Gives Us a Somewhat Similar Narrative in Another Connection. (HTML)

CCEL Footnote 1165 (In-Text, Margin)

... different passage, as the order itself sufficiently indicates, although there is some similarity between the two. The matters introduced, however, by Matthew immediately after the parable concerning the vineyard, and the killing of the son of the head of the house,—namely, the Jews’ perception that this whole discourse was directed against them, and their beginning to contrive treacherous schemes against Him,—are attested likewise by Mark and Luke, who also keep the same order in inserting them.[Luke 20:19] But after this paragraph they proceed to another subject, and immediately subjoin a passage which Matthew has also indeed introduced in due order, but only subsequently to this parable of the marriage, which he alone has put on record here.

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 165, footnote 2 (Image)

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

The Harmony of the Gospels. (HTML)

Book II (HTML)

Of the Harmony Characterizing the Narratives Given by These Three Evangelists Regarding the Duty of Rendering to Cæsar the Coin Bearing His Image, and Regarding the Woman Who Had Been Married to the Seven Brothers. (HTML)

CCEL Footnote 1167 (In-Text, Margin)

... to the words, “And when the multitude heard this, they were astonished at His doctrine.” Mark and Luke give a similar account of these two replies made by the Lord,—namely, the one on the subject of the coin, which was prompted by the question as to the duty of giving tribute to Cæsar; and the other on the subject of the resurrection, which was suggested by the case of the woman who had married the seven brothers in succession. Neither do these two evangelists differ in the matter of the order.[Luke 20:20-40] For after the parable which told of the men to whom the vineyard was let out, and which also dealt with the Jews (against whom it was directed), and the evil counsel they were devising (which sections are given by all three evangelists together), ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 166, footnote 3 (Image)

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

The Harmony of the Gospels. (HTML)

Book II (HTML)

Of the Passage in Which the Jews are Asked to Say Whose Son They Suppose Christ to Be; And of the Question Whether There is Not a Discrepancy Between Matthew and the Other Two Evangelists, in So Far as He States the Inquiry to Have Been, ‘What Think Ye of Christ? Whose Son is He?’ And Tells Us that to This They Replied, ‘The Son of David;’ Whereas the Others Put It Thus, ‘How Say the Scribes that Christ is David’s Son?’ (HTML)

CCEL Footnote 1175 (In-Text, Margin)

... man was able to answer Him a word, neither durst any man from that day forth ask Him any more questions.” This is given also by Mark in due course, and in the same order. Luke, again, only omits mention of the person who asked the Lord which was the first commandment in the law, and, after passing over that incident in silence, observes the same order once more as the others, narrating just as these, do this question which the Lord put to the Jews concerning Christ, as to how He was David’s son.[Luke 20:41-44] Neither is the sense at all affected by the circumstance that, as Matthew puts it, when Jesus had asked them what they thought of Christ, and whose son He was, they [the Pharisees] replied, “The son of David,” and then He proposed the further query ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 397, 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, Matt. xxii. 42, where the Lord asks the Jews whose son they said David was. (HTML)

CCEL Footnote 3042 (In-Text, Margin)

... flesh,” is the Son of Abraham. Now if it was said to Abraham, “In thy seed shall all nations be blessed;” and they see now that in our Christ are all nations blessed, why wait they for what is already come, and fear not that which is yet to come? for our Lord Jesus Christ, making use of a prophetic testimony to assert His authority, called Himself “the Stone.” Yea such a stone, “that whosoever shall stumble against it shall be shaken; but on whomsoever it shall fall, it shall grind him to powder.”[Luke 20:17-18] For when this stone is stumbled against, it lieth low; by lying low, it “shaketh” him that stumbleth against it; being lifted on high, by its coming down it “grindeth” the proud “to powder.” Already therefore are the Jews “shaken” by that stumbling; ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 492, 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, John v. 31, ‘If I bear witness of myself,’ etc.; and on the words of the apostle, Galatians v. 16, ‘Walk by the spirit, and ye shall not fulfil the lust of the flesh. For the flesh lusteth,’ etc. (HTML)

CCEL Footnote 3819 (In-Text, Margin)

... hence they were in a certain place confounded by means of this very John, when the Jews said to the Lord, “By what authority doest Thou these things? Tell us.” To whom He answered, “Do ye tell Me too, The baptism of John, was it from heaven, or of men?” They heard, and held their peace. For they thought at once with themselves. “If we shall say, Of men: the people will stone us; for they hold John as a prophet. If we shall say, From heaven; He will say to us, Why then have ye not believed him?”[Luke 20:2] For John bare witness to Christ. So straitened in their hearts by their own questions, and taken in their own snares, they answered, “We do not know.” What else could the voice of darkness be? It is right indeed for a man when he does not know, to ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 16, footnote 6 (Image)

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

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

Chapter I. 6–14. (HTML)

CCEL Footnote 36 (In-Text, Margin)

... “wickedness imposed a lie upon itself.” For they said, “We know not.” And the Lord, because they shut the door against themselves, by professing ignorance of what they knew, did not open to them, because they did not knock. For it is said, “Knock, and it shall be opened unto you.” Not only did these not knock that it might be opened to them; but, by denying that they knew, they barred that door against themselves. And the Lord says to them, Neither tell I you by what authority I do these things.”[Luke 20:2-8] And they were confounded by means of John; and in them were the words fulfilled, “I have ordained a lamp for mine anointed. His enemies will I clothe with shame.”

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 26, footnote 6 (Image)

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

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

Chapter I. 19–33. (HTML)

CCEL Footnote 78 (In-Text, Margin)

... without hands before the eyes of the Jews; but it was humble. Not without reason; because not yet had that stone increased and filled the whole earth: that He showed in His kingdom, which is the Church, with which He has filled the whole face of the earth. Because then it had not yet increased, they stumbled at Him as at a stone: and that happened in them which is written, “Whosoever shall fall upon that stone shall be broken; but on whomsoever that stone shall fall, it will grind them to powder.”[Luke 20:18] At first they fell upon Him lowly: as the lofty One He shall come upon them; but that He may grind them to powder when He comes in His exaltation, He first broke them in His lowliness. They stumbled at Him, and were broken; they were not ground, but ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 125, footnote 6 (Image)

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

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

Chapter V. 19–30. (HTML)

CCEL Footnote 389 (In-Text, Margin)

... resurrections? Do we, it may be, understand that they who rise now will not rise then; that the resurrection of some is now, of some others then? It is not so. For we have risen in this resurrection, if we have rightly believed; and we ourselves, who have already risen, are looking for another resurrection in the end. Moreover, both now are we risen to eternal life, if we perseveringly continue in the same faith; and then, too, we shall rise to eternal life, when we shall be made equal with the angels.[Luke 20:36] But let Himself distinguish and open up what we have made bold to speak; how there happens to be a resurrection before a resurrection, not of different but of the same persons; nor like that of Lazarus, but into eternal life. He will open it ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 275, footnote 3 (Image)

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

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

Chapter XI. 1–54. (HTML)

CCEL Footnote 981 (In-Text, Margin)

... live: and whosoever liveth and believeth in me shall never die.” What meaneth this? “He that believeth in me, though he were dead,” just as Lazarus is dead, “yet shall he live;” for He is not the God of the dead, but of the living. Such was the answer He gave the Jews concerning their fathers, long ago dead, that is, concerning Abraham, and Isaac, and Jacob: I am the God of Abraham, and the God of Isaac, and the God of Jacob: He is not the God of the dead, but of the living; for all live unto Him.”[Luke 20:37-38] Believe then, and though thou wert dead, yet shalt thou live: but if thou believest not, even while thou livest thou art dead. Let us prove this likewise, that if thou believest not, though thou livest thou art dead. To one who was delaying to ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 402, 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 XVII. 9–13. (HTML)

CCEL Footnote 1726 (In-Text, Margin)

... God, and, of the Father born, is the Father’s equal: and not as was said to one of the two sons, to wit, the elder, “Thou art ever with me; and all that I have is thine.” For that was said of all those creatures which are inferior to the holy rational creature, and are certainly subordinate to the Church; wherein its universal character is understood as including those two sons, the elder and the younger, along with all the holy angels, whose equals we shall be in the kingdom of Christ and of God:[Luke 20:36] but here it was said, “And all mine are Thine, and Thine are mine,” with this meaning, that even the rational creature is itself included, which is subject only to God, so that all beneath it are also subject to Him. As it then belongs to God the ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 412, 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 XVII. 21–23. (HTML)

CCEL Footnote 1776 (In-Text, Margin)

... But now in offending against the Creator they became all the more detestably ungrateful for His beneficence, that they were created capable of exercising the greater beneficence; nor was it enough for them to become deserters from Him, but they must also become our deceivers. This, therefore, is the great goodness of which we are to be made the subjects by Him, who hath loved us even as He hath loved Christ, that, for His sake, whose members He wished us to be, we may be equal to the holy angels,[Luke 20:36] to whom we were created with an inferiority of nature, and have by our sin fallen into such greater depths of unworthiness, as to make it incumbent that we should be in some sort their associates.

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 159, footnote 2 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm XLVI (HTML)

CCEL Footnote 1501 (In-Text, Margin)

... against the mountain coming; but they hear, “Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light.” For it was a great thing for the Jews to see the stone. For the stone was yet small: and small they deservedly despised it, and despising they stumbled, and stumbling they were broken; remains that they be ground to powder. For so was it said of the stone, “Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.”[Luke 20:18] It is one thing to be broken, another to be ground to powder. To be broken is less than to be ground to powder: but none grindeth He coming exalted, save whom He brake lying low. For now before His coming He lay low before the Jews, and they ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 259, footnote 5 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXIII (HTML)

CCEL Footnote 2465 (In-Text, Margin)

4. Wisdom therefore must be thirsted after, righteousness must be thirsted after. With it we shall not be satisfied, with it we shall not be filled, save when this life shall have been ended, and we shall have come to that which God hath promised. For God hath promised equality with Angels:[Luke 20:36] and now the Angels thirst not as we do, they hunger not as we do; but they have the fulness of truth, of light, of immortal wisdom. Therefore blessed they are, and out of so great blessedness, because they are in that City, the Heavenly Jerusalem, afar from whence we now are sojourning in a strange land, they observe us sojourners, and they pity us, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 345, footnote 4 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXXIV (HTML)

CCEL Footnote 3340 (In-Text, Margin)

... Judge; the first time to call, afterwards to sever. He will come, because He hath come, and that He will come is evident; but hereafter from above He will come. Before thee He was, O Israel. Thou wast bruised because thou didst stumble against Him lying down: that thou mayest not be ground to powder, observe Him coming from above. For thus it was foretold by the prophet: “Whoever shall stumble upon that stone shall be bruised, and upon whomsoever it shall have come, it shall grind him to powder.”[Luke 20:18] He doth bruise when little, He shall grind to powder when great. Now thy signs thou seest not, now there is no prophet: and thou sayest, “and us He will not know as yet:” because yourselves know not Him as yet. “No longer is there a prophet; and us ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 371, footnote 1 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXXVIII (HTML)

CCEL Footnote 3580 (In-Text, Margin)

... posterity to be like? If we shall take them to be those out of whom the others had derived their being, for example, Abraham, Isaac, Jacob, by this time they had long since fallen asleep, when God showed wonderful things in Egypt. For there followeth, “in the land of Egypt, in the plain of Thanis” (ver. 12): where it is said that God showed to them wonderful things before their fathers. Were they perchance present in spirit? For of the same the Lord saith in the Gospel, “for all do live to Him.”[Luke 20:38] Or do we more suitably understand thereby the fathers Moses and Aaron, and the other elders who are related in the same Scripture also to have received the Spirit, of which also Moses received, in order that they might aid him in ruling and bearing ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 399, footnote 1 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXXXIII (HTML)

CCEL Footnote 3866 (In-Text, Margin)

... of the wolf; for he too has his victims; Salmana, shadow of commotion. All these agree to the evils which the people of God conquer by good. Moreover Kishon, the torrent in which they were conquered, is explained, their hardness. Endor, where they perished, is explained, the Fountain of generation, but of the carnal generation namely, to which they were given up, and therefore perished, not heeding the regeneration which leadeth unto life, where they shall neither marry nor be given in marriage,[Luke 20:35] for they shall die no more. Rightly then it is said of these: “they became as the dung of the earth,” in that nothing was produced of them but fruitfulness of the earth. As then all these were in figure conquered by the people of God, as figures, so ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 544, footnote 6 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CX (HTML)

CCEL Footnote 4978 (In-Text, Margin)

... could not; for “Whosoever shall fall on this stone shall be broken.” Kings therefore fall on this “stone of offence,” and are therefore wounded, when they say, Who is Christ? I know not what Jew or what Galilean He may have been, who died, who was slain in such a manner! The stone is before thy feet, lying, so to speak, mean and humble: therefore by scorning thou dost stumble, by stumbling thou fallest, by falling thou art wounded.…“But on whomsoever it shall fall, it will grind him to powder.”[Luke 20:18] When therefore any one falleth upon it, it lieth as it were low; it then woundeth: but when it shall grind him to powder, then it will come from above. See how in these two words, it shall wound him and grind him to powder: he striketh upon it, and ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 657, footnote 4 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CXLV (HTML)

CCEL Footnote 5865 (In-Text, Margin)

... and generation.”…Did he perchance mean to imply two generations by that repetition? For we are in this generation sons of God, we shall be in another generation sons of the Resurrection. Scripture hath called us “sons of the Resurrection;” the Resurrection itself it hath called Regeneration. “In the regeneration,” it saith, “when the Son of Man shall be seated in His Majesty.” So also in another place; “For they shall not marry, nor be given in marriage, for they are the sons of the Resurrection.”[Luke 20:35-36] Therefore “generation and generation shall praise Thy works.…And they shall tell out Thine excellence.” For neither shall they praise Thy works, save in order to “tell out Thine excellence.” Boys at school are set to praise, and all such things are ...

Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 104, footnote 2 (Image)

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

An Exhortation to Theodore After His Fall. (HTML)

Letter I (HTML)

CCEL Footnote 278 (In-Text, Margin)

... character, he had recourse to metallic substances, and he was not satisfied even with these, but took the brilliancy of lightning for his illustration. Now if those powers, even when they did not disclose their essential nature pure and bare, but only in a very dim and shadowy way, nevertheless shone so brightly, what must naturally be their appearance, when set free from every veil? Now we ought to form some such image of the beauty of the soul. “For they shall be,” we read “equal unto the angels.”[Luke 20:36] Now in the case of bodies the lighter and finer kinds, and those which have retreated to the path which tend towards the incorporeal, are very much better and more wonderful than the others. The sky at least is more beautiful than the earth, and ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 421, footnote 5 (Image)

Athanasius: Select Writings and Letters

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

Discourse III (HTML)

Texts Explained; Eleventhly, Mark xiii. 32 and Luke ii. 52. Arian explanation of the former text is against the Regula Fidei; and against the context. Our Lord said He was ignorant of the Day, by reason of His human nature. If the Holy Spirit knows the Day, therefore the Son knows; if the Son knows the Father, therefore He knows the Day; if He has all that is the Father's, therefore knowledge of the Day; if in the Father, He knows the Day in the Father; if He created and upholds all things, He knows when they will cease to be. He knows not as Man, argued from Matt. xxiv. 42. As He asked about Lazarus's grave, &c., yet knew, so He knows; as S. Paul says, 'whether in the body I know not,' &c., yet knew, so He knows. He said He knew not for ou (HTML)

CCEL Footnote 3141 (In-Text, Margin)

50. The Lord then, knowing what is good for us beyond ourselves, thus secured the disciples; and they, being thus taught, set right those of Thessalonica when likely on this point to run into error. However, since Christ’s enemies do not yield even to these considerations, I wish, though knowing that they have a heart harder than Pharaoh, to ask them again concerning this. In Paradise God asks, ‘Adam, where art Thou ’ and He inquires of Cain also, ‘Where is Abel thy brother[Luke 20:13]?’ What then say you to this? for if you think Him ignorant and therefore to have asked, you are already of the party of the Manichees, for this is their bold thought; but if, fearing the open name, ye force yourselves to say, that He asks knowing, what is ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 195, footnote 11 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Eustochium. (HTML)

CCEL Footnote 2731 (In-Text, Margin)

... poverty that she has embraced for Christ. Of the stock of the Gracchi and descended from the Scipios, the heir and representative of that Paulus whose name she bore, the true and legitimate daughter of that Martia Papyria who was mother to Africanus, she yet preferred Bethlehem to Rome, and left her palace glittering with gold to dwell in a mud cabin. We do not grieve that we have lost this perfect woman; rather we thank God that we have had her, nay that we have her still. For “all live unto” God,[Luke 20:38] and they who return unto the Lord are still to be reckoned members of his family. We have lost her, it is true, but the heavenly mansions have gained her; for as long as she was in the body she was absent from the Lord and would constantly complain ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 435, footnote 4 (Image)

Jerome: Letters and Select Works

Treatises. (HTML)

To Pammachius against John of Jerusalem. (HTML)

CCEL Footnote 5039 (In-Text, Margin)

... as He Himself rose again in that body which was laid in the holy sepulchre at our very doors, so we, in the very bodies with which we are now clothed, and in which we are now buried, hope to rise again for the same reason and by the same command. For the bodies which, as the Apostle says, are sown in corruption, shall rise in incorruption; being sown in dishonour, they shall rise in glory. ‘It is sown an animal body, it shall rise a spiritual body’; and of them the Saviour said in his teaching:[Luke 20:35-36] ‘For they who shall be worthy of that world, and of the resurrection from the dead, shall neither marry nor be given in marriage, for they can die no more, but shall be as the angels of God, since they are the sons of the resurrection.’”

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 438, footnote 5 (Image)

Jerome: Letters and Select Works

Treatises. (HTML)

To Pammachius against John of Jerusalem. (HTML)

CCEL Footnote 5051 (In-Text, Margin)

... body, that you do not even once name the flesh; whereas they always speak of the flesh, but say nothing of the body. I would have you know that we see through what you craftily add, and with wise precaution seek to conceal. For you make use of the same passages to prove the reality of the resurrection by means of which Origen denies it; you support questionable positions with doubtful arguments, and thus raise a storm which in a moment overthrows the settled fabric of faith. You quote the words,[Luke 20:35] “It is sown an animal body: it shall rise a spiritual body.” “For they shall neither marry, nor be given in marriage, but shall be as the angels in heaven.” What other instances would you take if you were denying the resurrection? You intend to ...

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 189, footnote 14 (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 1591 (In-Text, Margin)

95. The patriarchs also live, for God could not be called the God of Abraham, of Isaac, and of Jacob, except the dead were living; for He is not the God of the dead but of the living.[Luke 20:38] And we, too, shall live if we be willing to copy the deeds and habits of our predecessors. We are astonished at the rewards of the patriarchs, let us copy their faithfulness; we tell of their grace, let us follow their obedience; let us not, enticed by appetite, fall into the snares of the world. Let us lay hold of the opportunity, of the commandment of the Law, the mercy of our vocation, the desire of ...

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 311, footnote 9 (Image)

Ambrose: Select Works and Letters

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

Exposition of the Christian Faith. (HTML)

Book V. (HTML)

Chapter XVII. Christ acted for our advantage in being unwilling to reveal the day of judgment. This is made plain by other words of our Lord and by a not dissimilar passage from Paul's writings. Other passages in which the same ignorance seems to be attributed to the Father are brought forward to meet those who are anxious to know why Christ answered His disciples, as though He did not know. From these Ambrose argues against them that if they admit ignorance and inability in the Father, they must admit that the same Substance exists in the Son as in the Father; unless they prefer to accuse the Son of falsehood; since it belongs neither to Him nor to the Father to deceive, but the unity of both is pointed out in the passage named. (HTML)

CCEL Footnote 2797 (In-Text, Margin)

214. But in the Gospel of Luke also thou hast the same, for the Father says: “What shall I do? I will send My beloved Son; it may be that they will reverence Him.”[Luke 20:13] In Matthew and in Mark thou hast: “But He sent His only Son, saying: they will reverence My Son;” In one book He says: “It may be that they will reverence My Son;” and is in doubt as though He does not know; for this is the language of one in doubt. But in the two other books He says: “They will reverence My Son;” that is, He declares that reverence will be shown.

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 436, 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 3519 (In-Text, Margin)

37. A sufficient answer, then, seems to have been given to their suggestion. Now I ask them, what the Saviour asked: “The baptism of John, was it from heaven or men?”[Luke 20:4] The Jews could not answer Him. If the Jews did not make nothing of the baptism of John, does Auxentius make nothing of the baptism of Christ? For that is not a baptism of men, but from heaven, which the angel of great counsel has brought to us, that we might be justified to God. Wherefore, then, does Auxentius hold that the faithful ought to be rebaptized, when they have been baptized in the name of the Trinity, ...

Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 360, footnote 9 (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 Wars. (HTML)

CCEL Footnote 816 (In-Text, Margin)

... on which they relied was torn down. The winepress, the cleansing away of their offences, was overthrown. When the vine was without blemish, it did not prove of service. Now that the fire has devoured it and that it is laid waste, how shall it prove of service? The fire has devoured its two branches and its inward parts are wasted. For its two branches are the two kingdoms, and its inward part which is laid waste is Jerusalem. Many servants were sent to them by the Lord of the vineyard.[Luke 20:10] And they slew them and did not send the fruit to the Lord of the vineyard. After the servants the beloved Son was sent, to receive from them the fruit and to bring it back to Him that sent Him. And they seized Him and cast Him out of the vineyard; ...

Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 382, footnote 2 (Image)

Gregory the Great II, Ephriam Syrus, Aphrahat

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

Aphrahat: Select Demonstrations. (HTML)

Of the Resurrection of the Dead. (HTML)

CCEL Footnote 1009 (In-Text, Margin)

21. But hear, my beloved, this proof that retribution shall take place at the end. For when the Shepherd divides His flock and sets some on His right hand and some on His left, until He shall have acknowledged the service of the good, then He will cause them to inherit the kingdom; and until He shall have rebuked the evil and they are condemned, then He will send them to the torment. And as to them that sent messengers after the King, saying, This man shall not be king over us,[Luke 20:9] when He shall receive the kingdom and return, then His adversaries shall be slain before Him. And the labourers who hastened and were wearied in the vineyard, shall not receive the reward till the labour shall cease. And the traders who received the ...

Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 402, footnote 7 (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 Death and the Latter Times. (HTML)

CCEL Footnote 1169 (In-Text, Margin)

... I am the God of Abraham, of Isaac, and of Jacob, Death smote his hands together, for he learned that God is King of the dead and of the living, and that it is appointed to the children of Adam to come forth from his darkness, and arise with their bodies. And observe that our Redeemer Jesus also, when He repeated this utterance to the Sadducees, when they were disputing with Him about the Resurrection of the dead, thus said:— God is not (God) of the dead, for all are alive unto Him.[Luke 20:38]

Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 406, footnote 3 (Image)

Gregory the Great II, Ephriam Syrus, Aphrahat

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

Aphrahat: Select Demonstrations. (HTML)

Of Death and the Latter Times. (HTML)

CCEL Footnote 1180 (In-Text, Margin)

13. And as regards that which I said; that there they shall not take wives, nor is male distinguished from female, our Lord and His Apostles have taught us. For our Lord said:— They that are worthy of that world, and of that resurrection from the abode of the dead, shall not take wives, nor shall (women) become wives to men; for they cannot die; but they are as the angels in heaven, and are the children of God.[Luke 20:35-36] And the apostle said:— There is neither male nor female, neither bond nor free; but ye are all one in Jesus Christ. For, as for Eve, to spread abroad generation, God took her out from Adam, that she might become the mother of all living; but yet in that world there is no female; ...