Early Church Fathers Scripture Index : Texts
Luke 24:39
There are 51 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 87, footnote 8 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Smyrnæans: Shorter and Longer Versions (HTML)
Chapter III.—Christ was possessed of a body after His resurrection. (HTML)
CCEL Footnote 991 (In-Text, Margin)
For I know that after His resurrection also He was still possessed of flesh, and I believe that He is so now. When, for instance, He came to those who were with Peter, He said to them, “Lay hold, handle Me, and see that I am not an incorporeal spirit.”[Luke 24:39] And immediately they touched Him, and believed, being convinced both by His flesh and spirit. For this cause also they despised death, and were found its conquerors. And after his resurrection He did eat and drink with them, as being possessed of flesh, although spiritually He was united to the Father.
Ante-Nicene Fathers, Volume 1, page 87, footnote 10 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Smyrnæans: Shorter and Longer Versions (HTML)
Chapter III.—Christ was possessed of a body after His resurrection. (HTML)
CCEL Footnote 993 (In-Text, Margin)
And I know that He was possessed of a body not only in His being born and crucified, but I also know that He was so after His resurrection, and believe that He is so now. When, for instance, He came to those who were with Peter, He said to them, “Lay hold, handle Me, and see that I am not an incorporeal spirit.”[Luke 24:39] “For a spirit hath not flesh and bones, as ye see Me have.” And He says to Thomas, “Reach hither thy finger into the print of the nails, and reach hither thy hand, and thrust it into My side;” and immediately they believed that He was Christ. Wherefore Thomas also says to Him, “My Lord, and my God.” And on this account also did they despise ...
Ante-Nicene Fathers, Volume 1, page 87, footnote 11 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Smyrnæans: Shorter and Longer Versions (HTML)
Chapter III.—Christ was possessed of a body after His resurrection. (HTML)
CCEL Footnote 994 (In-Text, Margin)
And I know that He was possessed of a body not only in His being born and crucified, but I also know that He was so after His resurrection, and believe that He is so now. When, for instance, He came to those who were with Peter, He said to them, “Lay hold, handle Me, and see that I am not an incorporeal spirit.” “For a spirit hath not flesh and bones, as ye see Me have.”[Luke 24:39] And He says to Thomas, “Reach hither thy finger into the print of the nails, and reach hither thy hand, and thrust it into My side;” and immediately they believed that He was Christ. Wherefore Thomas also says to Him, “My Lord, and my God.” And on this account also did they despise death, for it were too little ...
Ante-Nicene Fathers, Volume 1, page 528, footnote 7 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book V (HTML)
Chapter II.—When Christ visited us in His grace, He did not come to what did not belong to Him: also, by shedding His true blood for us, and exhibiting to us His true flesh in the Eucharist, He conferred upon our flesh the capacity of salvation. (HTML)
CCEL Footnote 4464 (In-Text, Margin)
... from which things the substance of our flesh is increased and supported, how can they affirm that the flesh is incapable of receiving the gift of God, which is life eternal, which [flesh] is nourished from the body and blood of the Lord, and is a member of Him?—even as the blessed Paul declares in his Epistle to the Ephesians, that “we are members of His body, of His flesh, and of His bones.” He does not speak these words of some spiritual and invisible man, for a spirit has not bones nor flesh;[Luke 24:39] but [he refers to] that dispensation [by which the Lord became] an actual man, consisting of flesh, and nerves, and bones,—that [flesh] which is nourished by the cup which is His blood, and receives increase from the bread which is His body. And ...
Ante-Nicene Fathers, Volume 3, page 422, footnote 16 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book IV. In Which Tertullian Pursues His Argument. Jesus is the Christ of the Creator. He Derives His Proofs from St. Luke's Gospel; That Being the Only Historical Portion of the New Testament Partially Accepted by Marcion. This Book May Also Be Regarded as a Commentary on St. Luke. It Gives Remarkable Proof of Tertullian's Grasp of Scripture, and Proves that “The Old Testament is Not Contrary to the New.“ It Also Abounds in Striking Expositions of Scriptural Passages, Embracing Profound Views of Revelation, in Connection with the Nature of Man. (HTML)
Conclusions. Jesus as the Christ of the Creator Proved from the Events of the Last Chapter of St. Luke. The Pious Women at the Sepulchre. The Angels at the Resurrection. The Manifold Appearances of Christ After the Resurrection. His Mission of the Apostles Amongst All Nations. All Shown to Be in Accordance with the Wisdom of the Almighty Father, as Indicated in Prophecy. The Body of Christ After Death No Mere Phantom. Marcion's Manipulation of the Gospel on This Point. (HTML)
... to be. Wishing, therefore, to be believed by them in this wise, He declared Himself to be just what they had deemed Him to be—the Creator’s Christ, the Redeemer of Israel. But as touching the reality of His body, what can be plainer? When they were doubting whether He were not a phantom—nay, were supposing that He was one—He says to them, “Why are ye troubled, and why do thoughts arise in your hearts? See my hands and my feet, that it is I myself; for a spirit hath not bones, as ye see me have.”[Luke 24:37-39] Now Marcion was unwilling to expunge from his Gospel some statements which even made against him—I suspect, on purpose, to have it in his power from the passages which he did not suppress, when he could have done so, either to deny that he had ...
Ante-Nicene Fathers, Volume 3, page 423, footnote 1 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book IV. In Which Tertullian Pursues His Argument. Jesus is the Christ of the Creator. He Derives His Proofs from St. Luke's Gospel; That Being the Only Historical Portion of the New Testament Partially Accepted by Marcion. This Book May Also Be Regarded as a Commentary on St. Luke. It Gives Remarkable Proof of Tertullian's Grasp of Scripture, and Proves that “The Old Testament is Not Contrary to the New.“ It Also Abounds in Striking Expositions of Scriptural Passages, Embracing Profound Views of Revelation, in Connection with the Nature of Man. (HTML)
Conclusions. Jesus as the Christ of the Creator Proved from the Events of the Last Chapter of St. Luke. The Pious Women at the Sepulchre. The Angels at the Resurrection. The Manifold Appearances of Christ After the Resurrection. His Mission of the Apostles Amongst All Nations. All Shown to Be in Accordance with the Wisdom of the Almighty Father, as Indicated in Prophecy. The Body of Christ After Death No Mere Phantom. Marcion's Manipulation of the Gospel on This Point. (HTML)
... spirit hath not bones, as ye see me have,” so transposed, as to mean, “A spirit, such as ye see me to be, hath not bones;” that is to say, it is not the nature of a spirit to have bones. But what need of so tortuous a construction, when He might have simply said, “A spirit hath not bones, even as you observe that I have not?” Why, moreover, does He offer His hands and His feet for their examination—limbs which consist of bones—if He had no bones? Why, too, does He add, “Know that it is I myself,”[Luke 24:39] when they had before known Him to be corporeal? Else, if He were altogether a phantom, why did He upbraid them for supposing Him to be a phantom? But whilst they still believed not, He asked them for some meat, for the express purpose of showing ...
Ante-Nicene Fathers, Volume 3, page 526, footnote 2 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
On the Flesh of Christ. (HTML)
Christ Truly Lived and Died in Human Flesh. Incidents of His Human Life on Earth, and Refutation of Marcion's Docetic Parody of the Same. (HTML)
CCEL Footnote 7019 (In-Text, Margin)
... bearing about a flesh hardened without bones, solid without muscles, bloody without blood, clothed without the tunic of skin, hungry without appetite, eating without teeth, speaking without a tongue, so that His word was a phantom to the ears through an imaginary voice. A phantom, too, it was of course after the resurrection, when, showing His hands and His feet for the disciples to examine, He said, “Behold and see that it is I myself, for a spirit hath not flesh and bones, as ye see me have;”[Luke 24:39] without doubt, hands, and feet, and bones are not what a spirit possesses, but only the flesh. How do you interpret this statement, Marcion, you who tell us that Jesus comes only from the most excellent God, who is both simple and good? See ...
Ante-Nicene Fathers, Volume 4, page 41, footnote 8 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
To His Wife. (HTML)
I (HTML)
Of the Infirmity of the Flesh, and Similar Pleas. (HTML)
... necessity of a husband to the female sex, as a source of authority and of comfort, or to render it safe from evil rumours. To meet these its counsels, do you apply the examples of sisters of ours whose names are with the Lord, —who, when their husbands have preceded them (to glory), give to no opportunity of beauty or of age the precedence over holiness. They prefer to be wedded to God. To God their beauty, to God their youth (is dedicated). With Him they live; with Him they converse; Him they “handle”[Luke 24:39] by day and by night; to the Lord they assign their prayers as dowries; from Him, as oft as they desire it, they receive His approbation as dotal gifts. Thus they have laid hold for themselves of an eternal gift of the Lord; and while ...
Ante-Nicene Fathers, Volume 5, page 240, footnote 7 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Dogmatical and Historical. (HTML)
Fragments from Other Writings of Hippolytus. (HTML)
1. He calls Him, then, “the first-fruits of them that sleep,” as the “first-begotten of the dead.” For He, having risen, and being desirous to show that that same (body) had been raised which had also died, when His disciples were in doubt, called Thomas to Him, and said, “Reach hither; handle me, and see: for a spirit hath not bone and flesh, as ye see me have.”[Luke 24:39]
Ante-Nicene Fathers, Volume 9, page 127, footnote 7 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section LIV. (HTML)
CCEL Footnote 3789 (In-Text, Margin)
[1] And while they talked together, the evening of that day arrived which was the First-day; and the doors were shut where the disciples were, because of the fear of the [2] Jews; and Jesus came and stood among them, and said unto them, Peace be with you: I am he; fear not. But they were agitated, and became afraid, and supposed that they [3] saw a spirit. Jesus said unto them, Why are ye agitated? and why do thoughts rise [4] [Arabic, p. 205] in your hearts?[Luke 24:39] See my hands and my feet, that I am he: feel me, and know that a spirit hath not flesh and bones, as ye see me having that. [5] And when he had said this, he shewed them his hands and his feet and his side. [6] And they were until this time unbelieving, from their ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 73, footnote 3 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
Augustin explains for what the Son of God was sent; but, however, that the Son of God, although made less by being sent, is not therefore less because the Father sent Him; nor yet the Holy Spirit less because both the Father sent Him and the Son. (HTML)
The One Death and Resurrection of The Body of Christ Harmonizes with Our Double Death and Resurrection of Body and Soul, to the Effect of Salvation. In What Way the Single Death of Christ is Bestowed Upon Our Double Death. (HTML)
... man, since it is by such suffering most of all that He exhorts His servants that they should not fear those who kill the body, but are not able to kill the soul. Wherefore the apostle says, “That I may fill up that which is behind of the afflictions of Christ in my flesh.” And the resurrection of the body of the Lord is found to contain a type of the resurrection of our outward man, because He says to His disciples, “Handle me, and see; for a spirit hath not flesh and bones, as ye see me have.”[Luke 24:39] And one of the disciples also, handling His scars, exclaimed, “My Lord and my God!” And whereas the entire integrity of that flesh was apparent, this was shown in that which He had said when exhorting His disciples: “There shall not a hair of your ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 266, footnote 4 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
The Enchiridion. (HTML)
The Bodies of the Saints Shall at The Resurrection Be Spiritual Bodies. (HTML)
CCEL Footnote 1271 (In-Text, Margin)
... there are bodies which are called celestial. Wherefore it is said, “Flesh and blood cannot inherit the kingdom of God;” and, as if in explanation of this, “neither doth corruption inherit incorruption.” What the apostle first called “flesh and blood,” he afterwards calls “corruption;” and what he first called “the kingdom of God,” he afterwards calls “incorruption.” But as far as regards the substance, even then it shall be flesh. For even after the resurrection the body of Christ was called flesh.[Luke 24:39] The apostle, however, says: “It is sown a natural body; it is raised a spiritual body;” because so perfect, shall then be the harmony between flesh and spirit, the spirit keeping alive the subjugated flesh without the need of any nourishment, that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 389, footnote 2 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On Continence. (HTML)
Section 24 (HTML)
CCEL Footnote 1891 (In-Text, Margin)
24. If what we have made mention of out of the Apostolic Epistles seem to you to fall short of an answer, hear yet others, if ye have ears. What saith the utterly mad Manichæan of the Flesh of Christ? That it was not true, but false. What saith the blessed Apostle to this? “Remember that Christ Jesus rose again from the dead of the seed of David, according to my Gospel.” And Christ Jesus Himself saith, “Handle and see, that a spirit hath not flesh and bones, as ye see me to have.”[Luke 24:39] How is there truth in their doctrine, which asserts that in the Flesh of Christ there was falsehood? How was there in Christ no evil, in Whom was so great a lie? Because forsooth to men over-clean true flesh is an evil, and false flesh instead of true is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 181, 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 quotes passages to show that the Apostle Paul abandoned belief in the incarnation, to which he earlier held. Augustin shows that the apostle was consistent with himself in the utterances quoted. (HTML)
CCEL Footnote 393 (In-Text, Margin)
... views with an assured hope, as if it were already present and in actual possession, our future life, which is now fulfilled in our risen Head and Mediator, the man Christ Jesus. This life will certainly not be after the flesh, even as Christ’s life is now not after the flesh. For by flesh the apostle here means not the substance of our bodies, in which sense the Lord used the word when, after His resurrection, He said, "Handle me, and see, for a spirit hath not flesh and bones, as ye see me have,"[Luke 24:39] but the corruption and mortality of flesh, which will then not be in us, as now it is not in Christ. The apostle uses the word flesh in the sense of corruption in the passage about the resurrection quoted before: "Flesh and blood cannot inherit the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 568, footnote 3 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
In which Augustin replies to all the several statements in the letter of Petilianus, as though disputing with an adversary face to face. (HTML)
Chapter 74 (HTML)
... question between us is, Where is the Church? whilst we quote the words that follow in the same passage of the gospel, where, after His resurrection, He gave His body even to be handled by those who were in doubt, in which He showed the future wide extent of the Church, saying, "Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day; and that repentance and remission of sins should be preached in His name throughout all nations, beginning at Jerusalem;"[Luke 24:39] whereas you will not communicate with all nations, in whom these words have been fulfilled, how are you the sheep of this Shepherd, whose words you not only do not obey when you have heard them, but even fight against them? And so we show to you ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 217, footnote 3 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book III (HTML)
Of Christ’s Subsequent Manifestations of Himself to the Disciples, and of the Question Whether a Thorough Harmony Can Be Established Between the Different Narratives When the Notices Given by the Four Several Evangelists, as Well as Those Presented by the Apostle Paul and in the Acts of the Apostles, are Compared Together. (HTML)
CCEL Footnote 1541 (In-Text, Margin)
... terms: “And as they thus spake, Jesus Himself stood in the midst of them, and saith unto them, Peace be unto you: it is I; be not afraid. But they were terrified and affrighted, and supposed that they had seen a spirit. And He said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me and see; for a spirit hath not flesh and bones, as ye see me have. And when He had thus spoken, He showed them His hands and His feet.”[Luke 24:36-40] It is to this act, by which the Lord showed Himself after His resurrection, that John is also understood to refer when he discourses as follows: “Then, when it was late on the first day of the week, and when the doors were shut where the disciples ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 339, 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. xiv. 24, ‘But the boat was now in the midst of the sea, distressed by the waves.’ (HTML)
CCEL Footnote 2559 (In-Text, Margin)
... of good cheer, it is I; be not afraid.” That is, do not so stand in awe of My Majesty, as to wish to take away the reality of My Being from Me. Though I walk upon the sea, though I have under My feet the elation and the pride of this world, as the raging waves, yet have I appeared as very Man, yet does My Gospel proclaim the very truth concerning Me, that I was born of a Virgin, that I am the Word made flesh; that I said truly, “Handle Me, and see, for a spirit hath not bones as ye see Me have,”[Luke 24:39] that they were true impresses of My wounds which the hands of the doubting Apostle handled. And therefore “It is I; be not afraid.”
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 449, footnote 3 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Luke xiv. 16, ‘A certain man made a great supper,’ etc. (HTML)
CCEL Footnote 3491 (In-Text, Margin)
... how sweet it is; touch and be sensible how hot it is; handle and be sensible how smooth it is; handle and be sensible how soft it is.” But we say none of these. For thus the Lord Himself after His resurrection when He appeared to His disciples, and when though they saw Him they still wavered in faith supposing that they saw a spirit, said, “Why do ye doubt, and why do thoughts arise in your hearts? See My Hands and My Feet.” It is not enough to say, “See;” He saith, “Touch, and handle, and see.”[Luke 24:38-39] “Look and see, handle and see; with the eyes alone see, and see by all the senses.” Because He was looking for the inner sense of faith, He offered Himself to the outward senses of the body. We have made no attainment in the Lord by these outward ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 456, 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 xxiv. 36, ‘He himself stood in the midst of them, and saith unto them, peace be unto you,’ etc. (HTML)
CCEL Footnote 3559 (In-Text, Margin)
... them who preach but do not show Him. Lo, they believed not Christ who showed Himself to them. Malignant wound! Let the remedies for these scars come forth. “Why are ye troubled, and why do thoughts ascend into your hearts? See My hands and My feet,” where I was fixed with the nails. “Handle and see.” But ye see, and yet do not see. “Handle and see.” What? “That a spirit hath not flesh and bones, as ye see me have. When He had thus spoken,” so it is written, “He showed them His hands and His feet.”[Luke 24:38-40]
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 142, 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 V. 20–23. (HTML)
CCEL Footnote 435 (In-Text, Margin)
... you into heaven, shall so come in like manner as ye have seen Him going into heaven.” In what manner did they see Him go? In the flesh, which they touched, which they handled, the wounds even of which they proved by touching; in that body in which He went in and out with them for forty days, manifesting Himself to them in truth, not in falsity; not a phantom, or shadow, or ghost, but, as Himself said, not deceiving them, “Handle and see, for a spirit hath not flesh and bones, as ye see me have.”[Luke 24:39] That body is now indeed worthy of a heavenly habitation, not being subject to death, nor mutable by the lapse of ages. It is not as it had grown to that age from infancy, so from the age of manhood declines to old age: He remains as He ascended, to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 437, 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 XX. 10–29. (HTML)
CCEL Footnote 1924 (In-Text, Margin)
... What then is meant by “Touch me not”? And just as if the reason of such a prohibition would be sought, He added, “for I am not yet ascended to my Father.” What does this mean? If, while standing on earth, He is not to be touched, how could He be touched by men when sitting in heaven? For certainly, before He ascended, He presented Himself to the touch of the disciples, when He said, as testified by the evangelist Luke, “Handle me, and see; for a spirit hath not flesh and bones, as ye see me have;”[Luke 24:39] or when He said to Thomas the disciple, “Reach hither thy finger, and behold my hands; and put forth thy hand, and thrust it into my side.” And who could be so absurd as to affirm that He was willing indeed to be touched by the disciples before He ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 179, footnote 15 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm L (HTML)
CCEL Footnote 1702 (In-Text, Margin)
... and when with wearied body He slept, and when taken, and when scourged, and when standing before the judge, and when He made answer to him in his pride, “Thou couldest have no power against Me, except it had been given thee from above;” and while led as a victim “before His shearer He opened not His mouth,” and while crucified, and while buried, He was always hidden God of gods. What took place after He rose again? The disciples marvelled, and at first believed not, until they touched and handled.[Luke 24:37-40] But flesh had risen, because flesh had been dead: Divinity which could not die, even still lay hid in the flesh of Him rising. Form could be seen, limbs held, scars handled: the Word by whom all things were made, who doth see? who doth hold? who ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 226, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LVII (HTML)
CCEL Footnote 2133 (In-Text, Margin)
... wounded Him. But when shrouded, the funeral celebrated, He was laid in a cavern, no longer had they anything which to the Flesh they might do. Rose therefore the Lord again out of that cavern unhurt, uncorrupt, from that place whither He had fled from the face of Saul: concealing Himself from ungodly men, whom Saul prefigured, but showing Himself to His members. For the members of Him rising again by His members were handled: for the members of Him, the Apostles, touched Him rising again and believed;[Luke 24:39] and behold nothing profited the persecution of Saul. Hear we therefore now the Psalm; because concerning the title thereof enough we have spoken, as far as the Lord hath deigned to give.
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 314, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXX (HTML)
CCEL Footnote 3054 (In-Text, Margin)
... the Church thou mayest not err, that no one may say to thee, that is Christ which is not Christ, or that is the Church which is not the Church. For many men have said that Christ had no flesh, and that Christ hath not risen in His Body: do not thou follow the voices of them. Hear thou the voice of Himself the Shepherd, that was clothed with flesh, in order that He might seek lost flesh. He hath risen again, and He saith, “Handle ye and see; for a spirit hath not flesh and bones as ye see Me have.”[Luke 24:39] He showeth Himself to thee, the voice of Him follow thou. He showeth also the Church, that no one may deceive thee by the name of Church. “It behoved,” He saith, “Christ to suffer, and to rise again from the dead the third day, and that there should ...
Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 471, footnote 4 (Image)
Chrysostom: Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon
The Homilies of St. John Chrysostom on Timothy, Titus, and Philemon. (HTML)
Homilies on 1 Timothy. (HTML)
1 Timothy 6:13-16 (HTML)
CCEL Footnote 1312 (In-Text, Margin)
“Whom no man hath seen nor can see.” As, indeed, no one hath seen the Son, nor can see Him.[Luke 24:39]
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 168, footnote 11 (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)
Ignatius and His Epistles. (HTML)
CCEL Footnote 922 (In-Text, Margin)
11. And the same man, writing to the Smyrnæans, used the following words concerning Christ, taken I know not whence: “But I know and believe that he was in the flesh after the resurrection. And when he came to Peter and his companions he said to them, Take, handle me, and see that I am not an incorporeal spirit. And immediately they touched him and believed.”[Luke 24:39]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 191, footnote 7 (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 1240 (In-Text, Margin)
Orth. —It would have been quite superfluous to have discoursed about the flesh which was before their eyes, for He was plainly seen eating and drinking and toiling and sleeping. Furthermore, to omit the many and various events before the passion, after His resurrection He proved to His disbelieving disciples not His Godhead but His manhood; for He said, “Behold my hands and my feet that it is I myself. Handle me and see for a spirit hath not flesh and bones as ye see me have.”[Luke 24:39]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 198, footnote 3 (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 1278 (In-Text, Margin)
Orth. —No; the Lord does not allow us to understand it in this sense. The disciples thought they saw a spirit, but the Lord dispelled this idea, and shewed the nature of the flesh, for He said “Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have.”[Luke 24:38-39] And observe the exactness of the language. He does not say “is not flesh and bones,” but “has not flesh and bones,” in order to point out that the nature of the possessor and the nature of that which is possessed are distinct and separate. Just in the same way that which took and that which was taken ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 199, footnote 3 (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 1286 (In-Text, Margin)
Orth. —If then after the resurrection the Lord both partook of food, and shewed His hands and His feet to His disciples, and in them the prints of the nails, and His side with the mark of the wound in it, and said to them, “Handle me and see for a spirit hath not flesh and bones as ye see me have”[Luke 24:39] it follows that after His resurrection the nature of His body was preserved and was not changed into another substance.
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 202, 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 1313 (In-Text, Margin)
“He calls Him ‘the first fruits of them that sleep,’ as being ‘the first born from the dead,’ and He, after His resurrection, wishing to show that that which was risen was the same as that which had undergone death, when the disciples were doubting, called Thomas to Him, and said, ‘Come hither handle me and see for a spirit hath not flesh and blood as ye see me have.’”[Luke 24:39]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 205, footnote 3 (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 1335 (In-Text, Margin)
“The same Christ is both passible and impassible; as touching His manhood passible and as touching His Godhead impassible. ‘Behold behold me, it is I, I have undergone no change’—and when God the Word had raised His own temple and in it had wrought out the resurrection and renewal of our nature, He shewed this nature to His disciples and said ‘Handle me and see for a spirit hath not flesh and bones as ye see me,’ not ‘be’ but ‘have.’[Luke 24:39] So He says, referring to both the possessor and the possessed in order that you may perceive that what had taken place was not mixture, not change, not variation, but union. On this account too He shewed the prints of the nails and the wound of the spear and ate before His ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 208, 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 1360 (In-Text, Margin)
“The Son of Mary converses with brothers, but the only begotten has no brothers, for how could the name of only begotten be preserved among brothers? And the same Christ that said ‘God is a spirit’ says to His disciples ‘Handle me,’[Luke 24:39] to shew that the human nature only can be handled and that the divine is intangible; and He that said ‘I go’ indicates removal from place to place, while He that comprehends all things and ‘by Whom,’ as says the Apostle, ‘all things were created and by Whom all things consist,’ had among all existing things nothing without and beyond Himself which can stand to Him in the relation ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 210, 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 1379 (In-Text, Margin)
“And after His resurrection, when He saw His disciple disbelieving, He did not shrink from shewing him both wound and print of nails, and letting him lay his hand upon the scars, and said ‘Examine and see, for a spirit hath not flesh and bones.’[Luke 24:39] The reason of His not assuming the manhood of full age from the beginning, and of His deigning to be conceived, to be born, to be suckled, and to live so long upon the earth, was that by the long period of the time and all the other circumstances, He might give a warranty for this very thing.”
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 231, footnote 5 (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 Impassible. (HTML)
CCEL Footnote 1500 (In-Text, Margin)
Eran. —He said to them “Behold my hands and my feet that it is I myself; handle me and see; for a spirit hath not flesh and bones as ye see me have.”[Luke 24:39]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 235, 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 Impassible. (HTML)
CCEL Footnote 1521 (In-Text, Margin)
“So he calls Him ‘The firstfruits of them that slept,’ and ‘The first born of the dead.’ When He had risen and was wishful to show that what had risen was the same body which died, when the Apostles doubted, He called to Him Thomas and said ‘Handle me and see; for a spirit hath not flesh and bones as ye see me have.’”[Luke 24:39]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 247, footnote 8 (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)
Demonstrations by Syllogisms. (HTML)
Proofs that the Union was without Confusion. (HTML)
10. To the unbelieving apostles the Lord after His resurrection shewed His hands, His feet, and the prints of the nails; then further to teach them that what they saw was not a vision He added “a spirit hath not flesh and bones as ye see me have.”[Luke 24:39] Therefore the body was not changed into spirit it was flesh and bones and hands and feet. Consequently even after the resurrection the body remained a body.
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 331, footnote 2 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)
Letter or Address of Theodoret to the Monks of the Euphratensian, the Osrhoene, Syria, Phœnicia, and Cilicia. (HTML)
CCEL Footnote 2225 (In-Text, Margin)
... discharges divine lightnings; not that according to the flesh He has been changed into the nature of Godhead, but still preserving the distinctive marks of humanity. Nor yet is His body uncircumscribed, for this is peculiar to the divine nature alone, but it abides in its former circumscription. This He teaches in the words He spake to the disciples even after His resurrection “Behold my hands and feet that it is I myself; handle me and see; for a spirit hath not flesh and bones as ye see me have.”[Luke 24:39] While He was thus beheld He went up into heaven; thus has He promised to come again, thus shall He be seen both by them that have believed and them that have crucified, for it is written “They shall look on Him whom they pierced.” We therefore ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 447, footnote 5 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse IV (HTML)
That the Son is the Co-existing Word, argued from the New Testament. Texts from the Old Testament continued; especially Ps. cx. 3. Besides, the Word in Old Testament may be Son in New, as Spirit in Old Testament is Paraclete in New. Objection from Acts x. 36; answered by parallels, such as 1 Cor. i. 5. Lev. ix. 7. &c. Necessity of the Word's taking flesh, viz. to sanctify, yet without destroying, the flesh. (HTML)
... begotten, without separating the subsistence of God the Word from the Man from Mary (perish the thought! for how should he, who had heard in so many ways, ‘I and the Father are one,’ and ‘He that hath seen Me, hath seen the Father?)’ In which Man, after the resurrection also, when the doors were shut, we know of His coming to the whole band of the Apostles, and dispersing all that was hard to believe in it by His words, ‘Handle Me and see, for a spirit hath not flesh and bones, as ye see Me have[Luke 24:39].’ And He did not say, ‘This,’ or ‘this Man which I have taken to Me,’ but ‘Me.’ Wherefore the Samosatene will gain no allowance, being refuted by so many arguments for the union of God the Word, nay by God the Word Himself, who now brings the news ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 573, footnote 1 (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)
To Epictetus. (HTML)
... Mary was our sister inasmuch as we all are from Adam. And no one can doubt of this when he remembers what Luke wrote. For after He had risen from the dead, when some thought that they did not see the Lord in the body derived from Mary, but were beholding a spirit instead, He said, ‘See My hands and My feet, and the prints of the nails, that it is I Myself: handle Me and see; for a spirit hath not flesh and bones as ye see Me to have. And when He had said thus, He shewed them His hands and His feet[Luke 24:39].’ Whence they can be refuted who have ventured to say that the Lord was transformed into flesh and bones. For He did not say, ‘As ye see Me to be flesh and bone,’ but ‘as ye see Me to have,’ in order that it might not be thought that the Word ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 178, footnote 5 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Pammachius and Oceanus. (HTML)
CCEL Footnote 2577 (In-Text, Margin)
... warmth of my feeling, were I to attempt to expose the quibbles by which these heretics, while verbally professing a belief in the resurrection, in their hearts deny it. For their women finger their breasts, slap their chests, pinch their legs and arms, and say, “What will a resurrection profit us if these frail bodies are to rise again? No, if we are to be like angels, we shall have the bodies of angels.” That is to say they scorn to rise again with the flesh and bones wherewith even Christ rose.[Luke 24:39] Now suppose for a moment that in my youth I went astray and that, trained as I was in the schools of heathen philosophy, I was ignorant, in the beginning of my faith, of the dogmas of Christianity, and fancied that what I had read in Pythagoras and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 209, footnote 8 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 2988 (In-Text, Margin)
... the reproving words, “O thou of little faith wherefore didst thou doubt?” I wonder that you can display such effrontery when the Lord Himself said, “reach hither thy finger, and behold my hands; and reach hither thy hand and thrust it into my side: and be not faithless but believing,” and in another place, “behold my hands and my feet that it is I myself: handle me and see; for a spirit hath not flesh and bones as ye see me have. And when he had thus spoken he shewed them his hands and his feet.”[Luke 24:39-40] You hear Him speak of bones and flesh, of feet and hands; and yet you want to palm off on me the bubbles and airy nothings of which the stoics rave!
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 438, footnote 6 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
To Pammachius against John of Jerusalem. (HTML)
CCEL Footnote 5052 (In-Text, Margin)
... confess the resurrection of the flesh, you say, in a real and not an imaginary sense. After the remarks with which you smooth things over to the ears of the ignorant, to the effect that we rise again with the very bodies with which we died and were buried, why do you not go on and speak thus: “The Lord after His resurrection showed the prints of the nails in His hands, pointed to the wound of the spear in His side, and when the Apostles doubted because they thought they saw a phantom, gave them reply,[Luke 24:39] ‘Handle Me and see, for a spirit hath not flesh and blood as ye see Me have’; and specially to Thomas, ‘Put thy finger into My hands, and thy hand into My side, and be not faithless, but believing.’ Similarly after the resurrection we shall have the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 81, footnote 4 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the words Incarnate, and Made Man. (HTML)
CCEL Footnote 1479 (In-Text, Margin)
33. Since God then beareth witness, and the Holy Ghost joins in the witness, and Christ says, Why do ye seek to kill me, a man who has told you the truth? let the heretics be silenced who speak against His humanity, for they speak against Him, who saith, Handle me, and see; for a spirit hath not flesh and bones, as ye see me have[Luke 24:39]. Adored be the Lord the Virgin-born, and let Virgins acknowledge the crown of their own state: let the order also of Solitaries acknowledge the glory of chastity for we men are not deprived of the dignity of chastity. In the Virgin’s womb the Saviour’s period of nine months was passed: but the Lord was for thirty and three ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 101, footnote 2 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Words, And Rose Again from the Dead on the Third Day, and Ascended into the Heavens, and Sat on the Right Hand of the Father. (HTML)
CCEL Footnote 1775 (In-Text, Margin)
24. The course of instruction in the Faith would lead me to speak of the Ascension also; but the grace of God so ordered it, that thou heardest most fully concerning it, as far as our weakness allowed, yesterday, on the Lord’s day; since, by the providence of divine grace, the course of the Lessons in Church included the account of our Saviour’s going up into the heavens[Luke 24:36-53]; and what was then said was spoken principally for the sake of all, and for the assembled body of the faithful, yet especially for thy sake. But the question is, didst thou attend to what was said? For thou knowest that the words which come next in the Creed teach thee to believe in Him “Who ... delivering thee from affliction. But whence went He up? From Hades; for thus the Gospel relates, that then after His resurrection He breathed on them. But though He bestowed His grace then, He was to lavish it yet more bountifully; and He says to them, “I am ready to give it even now, but the vessel cannot yet hold it; for a while therefore receive ye as much grace as ye can bear; and look forward for yet more; but tarry ye in the city of Jerusalem, until ye be clothed with power from on high[Luke 24:39]. Receive it in part now; then, ye shall wear it in its fulness. For he who receives, often possesses the gift but in part; but he who is clothed, is completely enfolded by his robe. “Fear not,” He says, “the weapons and darts of the devil; ... ... woman”). And this he has plainly distinguished in another passage, where he says that it is proper to a woman to be made of the man, and to a man to be made through the woman, in the words “For as the woman is from [A.V., of] the man, even so is the man also through [A.V., by] the woman.” Nevertheless in the passage in question the apostle, while illustrating the variety of usage, at the same time corrects obiter the error of those who supposed that the body of the Lord was a spiritual body,[Luke 24:39] and, to shew that the God-bearing flesh was formed out of the com mon lump of human nature, gave precedence to the more emphatic preposition. ... Whom, One through Whom; One the Source of all, One the Agent through Whom all were created. In the One from Whom are all things she recognises the Majesty which has no beginning, and in the One through Whom are all things she recognises a might coequal with His Source; for Both are jointly supreme in the work of creation and in rule over created things. In the Spirit she recognises God as Spirit, impassible and indivisible, for she has learnt from the Lord that Spirit has neither flesh nor bones[Luke 24:39]; a warning to save her from supposing that God, being Spirit, could be burdened with bodily suffering and loss. She recognises one God, unborn from everlasting; she recognises also one Only-begotten Son of God. She confesses the Father eternal and ... 58. But, further, no one who is endued with reason can impute to God a soul; though it is written in many places that the soul of God hates sabbaths and new moons: and also that it delights in certain things. But this is merely a conventional expression to be understood in the same way as when God is spoken of as possessing body, with hands, and eyes, and fingers, and arms, and heart. As the Lord said, A Spirit hath not flesh and bones[Luke 24:39]: He then Who is, and changeth not, cannot have the limbs and parts of a tangible body. He is a simple and blessed nature, a single, complete, all-embracing Whole. God is therefore not quickened into life, like bodies, by the action of an indwelling soul, but is Himself ... 125. Then He added: “For My Flesh is meat indeed, and My Blood is drink [indeed].” Thou hearest Him speak of His Flesh and of His Blood, thou perceivest the sacred pledges, [conveying to us the merits and power] of the Lord’s death, and thou dishonourest His Godhead. Hear His own words: “A spirit hath not flesh and bones.”[Luke 24:39] Now we, as often as we receive the Sacramental Elements, which by the mysterious efficacy of holy prayer are transformed into the Flesh and the Blood, “do show the Lord’s Death.” ... written in the gospel of God. For “heaven and earth shall pass away, but the words” of God “shall not pass away.” For lo, even now he who then bore his witness, the Apostle Thomas, proclaims to you: “Jesus whom I touched is God. It is God whose limbs I handled. I did not feel what was incorporeal, not handle what was intangible: I touched not a Spirit with my hand, so that it might be believed that I said of it alone ‘It is God.’ For ‘a spirit,’ as my Lord Himself said, ‘hath not flesh and bones.’[Luke 24:39] I touched the body of my Lord. I handled flesh and bones. I put my fingers into the prints of the wounds: and I declared of Christ my Lord, whom I had handled: ‘My Lord and my God.’ For I know not how to make a separation between Christ and God, and ... ... understanding in difficulty, where the eyes are its instructors? And why are things read or heard doubtful, where all the mysteries of man’s salvation obtrude themselves upon the sight and touch? As if to each individual doubter the Lord still used His human voice and said, why are “ye disturbed and why do thoughts arise into your hearts? see My hands and My feet that it is I myself. Handle Me and see because (or that) a spirit hath not bones and flesh, as ye see Me have[Luke 24:38-39].”Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 127, footnote 12 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
Continuation of the Discourse on the Holy Ghost. (HTML)
CCEL Footnote 2162 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 7, footnote 25 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
That v: not found “of whom” in the case of the Son and of the Spirit. (HTML)
CCEL Footnote 783 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 72, footnote 1 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book IV (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 198, footnote 5 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book X (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 278, footnote 8 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book IV. (HTML)
Chapter X. The objection that Christ, on the showing of St. John, lives because of the Father, and therefore is not to be regarded as equal with the Father, is met by the reply that for the Life of the Son, in respect of His Godhead, there has never been a time when it began; and that it is dependent upon none, whilst the passage in question must be understood as referring to His human life, as is shown by His speaking there of His body and blood. Two expositions of the passage are given, the one of which is shown to refer to Christ's Manhood, whilst the second teaches His equality with the Father, as also His likeness with men. Rebuke is administered to the Arians for the insult which they are seeking to inflict upon the Son, and the sense (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 571, footnote 3 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius. (HTML)
Book III. (HTML)
Chapter XV. St. Thomas also confessed the same faith as Peter after the Lord's resurrection. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 98, footnote 1 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Letters. (HTML)
To Juvenal, Bishop of Jerusalem. (HTML)
CCEL Footnote 567 (In-Text, Margin)