Early Church Fathers Scripture Index : Texts
John 2
There are 172 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 87, footnote 3 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Smyrnæans: Shorter and Longer Versions (HTML)
Chapter II.—Christ’s true passion. (HTML)
CCEL Footnote 986 (In-Text, Margin)
Now, He suffered all these things for us; and He suffered them really, and not in appearance only, even as also He truly rose again. But not, as some of the unbelievers, who are ashamed of the formation of man, and the cross, and death itself, affirm, that in appearance only, and not in truth, He took a body of the Virgin, and suffered only in appearance, forgetting, as they do, Him who said, “The Word was made flesh;” and again, “Destroy this temple, and in three days I will raise it up;”[John 2:19] and once more, “If I be lifted up from the earth, I will draw all men unto Me.” The Word therefore did dwell in flesh, for “Wisdom built herself an house.” The Word raised up again His own temple on the third day, when it had been destroyed by the Jews ...
Ante-Nicene Fathers, Volume 1, page 390, footnote 8 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book II (HTML)
Chapter XXII.—The thirty Æons are not typified by the fact that Christ was baptized in His thirtieth year: He did not suffer in the twelfth month after His baptism, but was more than fifty years old when He died. (HTML)
CCEL Footnote 3126 (In-Text, Margin)
... ascertain how often after His baptism the Lord went up, at the time of the passover, to Jerusalem, in accordance with what was the practice of the Jews from every land, and every year, that they should assemble at this period in Jerusalem, and there celebrate the feast of the passover. First of all, after He had made the water wine at Cana of Galilee, He went up to the festival day of the passover, on which occasion it is written, “For many believed in Him, when they saw the signs which He did,”[John 2:23] as John the disciple of the Lord records. Then, again, withdrawing Himself [from Judæa], He is found in Samaria; on which occasion, too, He conversed with the Samaritan woman, and while at a distance, cured the son of the centurion by a word, ...
Ante-Nicene Fathers, Volume 1, page 391, footnote 2 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book II (HTML)
Chapter XXII.—The thirty Æons are not typified by the fact that Christ was baptized in His thirtieth year: He did not suffer in the twelfth month after His baptism, but was more than fifty years old when He died. (HTML)
CCEL Footnote 3128 (In-Text, Margin)
... to the festival day of the passover, on which occasion it is written, “For many believed in Him, when they saw the signs which He did,” as John the disciple of the Lord records. Then, again, withdrawing Himself [from Judæa], He is found in Samaria; on which occasion, too, He conversed with the Samaritan woman, and while at a distance, cured the son of the centurion by a word, saying, “Go thy way, thy son liveth.” Afterwards He went up, the second time, to observe the festival day of the passover[John 2:13] in Jerusalem; on which occasion He cured the paralytic man, who had lain beside the pool thirty-eight years, bidding him rise, take up his couch, and depart. Again, withdrawing from thence to the other side of the sea of Tiberias, He there seeing a ...
Ante-Nicene Fathers, Volume 1, page 423, footnote 11 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book III (HTML)
Chapter IX.—One and the same God, the Creator of heaven and earth, is He whom the prophets foretold, and who was declared by the Gospel. Proof of this, at the outset, from St. Matthew’s Gospel. (HTML)
CCEL Footnote 3392 (In-Text, Margin)
... to the blind; to announce the acceptable year of the Lord, and the day of vengeance; to comfort all that mourn.” For inasmuch as the Word of God was man from the root of Jesse, and son of Abraham, in this respect did the Spirit of God rest upon Him, and anoint Him to preach the Gospel to the lowly. But inasmuch as He was God, He did not judge according to glory, nor reprove after the manner of speech. For “He needed not that any should testify to Him of man, for He Himself knew what was in man.”[John 2:25] For He called all men that mourn; and granting forgiveness to those who had been led into captivity by their sins, He loosed them from their chains, of whom Solomon says, “Every one shall be holden with the cords of his own sins.” Therefore did the ...
Ante-Nicene Fathers, Volume 1, page 427, footnote 9 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book III (HTML)
Chapter XI—Proofs in continuation, extracted from St. John’s Gospel. The Gospels are four in number, neither more nor less. Mystic reasons for this. (HTML)
CCEL Footnote 3442 (In-Text, Margin)
5. That wine, which was produced by God in a vineyard, and which was first consumed, was good. None[John 2:3] of those who drank of it found fault with it; and the Lord partook of it also. But that wine was better which the Word made from water, on the moment, and simply for the use of those who had been called to the marriage. For although the Lord had the power to supply wine to those feasting, independently of any created substance, and to fill with food those who were hungry, He did not adopt this course; but, taking the loaves which the earth had ...
Ante-Nicene Fathers, Volume 1, page 443, footnote 3 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book III (HTML)
Chapter XVI.—Proofs from the apostolic writings, that Jesus Christ was one and the same, the only begotten Son of God, perfect God and perfect man. (HTML)
CCEL Footnote 3600 (In-Text, Margin)
... incomplete or out of due season, just as with the Father there is nothing incongruous. For all these things were foreknown by the Father; but the Son works them out at the proper time in perfect order and sequence. This was the reason why, when Mary was urging [Him] on to [perform] the wonderful miracle of the wine, and was desirous before the time to partake of the cup of emblematic significance, the Lord, checking her untimely haste, said, “Woman, what have I to do with thee? mine hour is not yet come”[John 2:4] — waiting for that hour which was foreknown by the Father. This is also the reason why, when men were often desirous to take Him, it is said, “No man laid hands upon Him, for the hour of His being taken was not yet come;” nor the time of His ...
Ante-Nicene Fathers, Volume 1, page 532, footnote 3 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book V (HTML)
Chapter VI.—God will bestow salvation upon the whole nature of man, consisting of body and soul in close union, since the Word took it upon Him, and adorned with the gifts of the Holy Spirit, of whom our bodies are, and are termed, the temples. (HTML)
CCEL Footnote 4480 (In-Text, Margin)
... of God,” thus declaring: “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man, therefore, will defile the temple of God, him will God destroy: for the temple of God is holy, which [temple] ye are.” Here he manifestly declares the body to be the temple in which the Spirit dwells. As also the Lord speaks in reference to Himself, “Destroy this temple, and in three days I will raise it up. He spake this, however,” it is said, “of the temple of His body.”[John 2:19-21] And not only does he (the apostle) acknowledge our bodies to be a temple, but even the temple of Christ, saying thus to the Corinthians, “Know ye not that your bodies are members of Christ? Shall I then take the members of Christ, and make them the ...
Ante-Nicene Fathers, Volume 2, page 290, footnote 2 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book III (HTML)
Chapter XI.—A Compendious View of the Christian Life. (HTML)
But those who act contrary to these things—the avaricious, the liars, the hypocrites, those who make merchandise of the truth—the Lord cast out of His Father’s court,[John 2:13-17] not willing that the holy house of God should be the house of unrighteous traffic either in words or in material things.
Ante-Nicene Fathers, Volume 2, page 585, footnote 2 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Fragments of Clemens Alexandrinus (HTML)
CCEL Footnote 3831 (In-Text, Margin)
And with reference to the body, which by circumscription He consecrated as a hallowed place for Himself upon earth, He said, “Destroy this temple, and in three days I will raise it up again. The Jews therefore said, In forty-six years was this temple built, and wilt thou raise it up in three days? But He spake of the temple of His body.”[John 2:19-21]
Ante-Nicene Fathers, Volume 3, page 197, footnote 9 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
A Treatise on the Soul. (HTML)
The Fidelity of the Senses, Impugned by Plato, Vindicated by Christ Himself. (HTML)
CCEL Footnote 1617 (In-Text, Margin)
... was different from that which He accepted for His burial; and that the taste of the wine was different from that which He consecrated in memory of His blood. On this false principle it was that Marcion actually chose to believe that He was a phantom, denying to Him the reality of a perfect body. Now, not even to His apostles was His nature ever a matter of deception. He was truly both seen and heard upon the mount; true and real was the draught of that wine at the marriage of (Cana in) Galilee;[John 2:1-10] true and real also was the touch of the then believing Thomas. Read the testimony of John: “That which we have seen, which we have heard, which we have looked upon with our eyes, and our hands have handled, of the Word of life.” False, of course, ...
Ante-Nicene Fathers, Volume 3, page 558, footnote 3 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
On the Resurrection of the Flesh. (HTML)
Scripture Phrases and Passages Clearly Assert “The Resurrection of the Dead.” The Force of This Very Phrase Explained as Indicating the Prominent Place of the Flesh in the General Resurrection. (HTML)
CCEL Footnote 7389 (In-Text, Margin)
... prostrated. It is only the man who is ignorant of the fact that the flesh falls by death, that can fail to discover that it stands erect by means of life. Nature pronounces God’s sentence: “Dust thou art, and unto dust shalt thou return.” Even the man who has not heard the sentence, sees the fact. No death but is the ruin of our limbs. This destiny of the body the Lord also described, when, clothed as He was in its very substance, He said, “Destroy this temple, and in three days I will raise it up again.”[John 2:19] For He showed to what belongs (the incidents of) being destroyed, thrown down, and kept down—even to that to which it also appertains to be lifted and raised up again; although He was at the same time bearing about with Him “a soul that was ...
Ante-Nicene Fathers, Volume 3, page 558, footnote 5 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
On the Resurrection of the Flesh. (HTML)
Scripture Phrases and Passages Clearly Assert “The Resurrection of the Dead.” The Force of This Very Phrase Explained as Indicating the Prominent Place of the Flesh in the General Resurrection. (HTML)
CCEL Footnote 7391 (In-Text, Margin)
... described, when, clothed as He was in its very substance, He said, “Destroy this temple, and in three days I will raise it up again.” For He showed to what belongs (the incidents of) being destroyed, thrown down, and kept down—even to that to which it also appertains to be lifted and raised up again; although He was at the same time bearing about with Him “a soul that was trembling even unto death,” but which did not fall through death, because even the Scripture informs us that “He spoke of His body.”[John 2:21] So that it is the flesh which falls by death; and accordingly it derives its name, cadaver, from cadendo. The soul, however, has no trace of a fall in its designation, as indeed there is no mortality in its condition. Nay it is ...
Ante-Nicene Fathers, Volume 3, page 616, footnote 1 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Praxeas. (HTML)
In This and the Four Following Chapters It is Shewn, by a Minute Analysis of St. John's Gospel, that the Father and Son are Constantly Spoken of as Distinct Persons. (HTML)
CCEL Footnote 8018 (In-Text, Margin)
... pronounced Peter to be “blessed,” inasmuch as “flesh and blood had not revealed it to him”—that he had perceived the Father—“but the Father which is in heaven.” By asserting all this, He determined the distinction which is between the two Persons: that is, the Son then on earth, whom Peter had confessed to be the Son of God; and the Father in heaven, who had revealed to Peter the discovery which he had made, that Christ was the Son of God. When He entered the temple, He called it “His Father’s house,”[John 2:16] speaking as the Son. In His address to Nicodemus He says: “So God loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” And again: “For God sent not His Son into ...
Ante-Nicene Fathers, Volume 3, page 673, footnote 21 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Baptism. (HTML)
Types of the Red Sea, and the Water from the Rock. (HTML)
CCEL Footnote 8625 (In-Text, Margin)
... This is the water which flowed continuously down for the people from the “accompanying rock;” for if Christ is “the Rock,” without doubt we see baptism blest by the water in Christ. How mighty is the grace of water, in the sight of God and His Christ, for the confirmation of baptism! Never is Christ without water: if, that is, He is Himself baptized in water; inaugurates in water the first rudimentary displays of His power, when invited to the nuptials;[John 2:1-11] invites the thirsty, when He makes a discourse, to His own sempiternal water; approves, when teaching concerning love, among works of charity, the cup of water offered to a poor (child); recruits His strength at a well; walks ...
Ante-Nicene Fathers, Volume 3, page 676, footnote 3 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Baptism. (HTML)
Another Objection: Abraham Pleased God Without Being Baptized. Answer Thereto. Old Things Must Give Place to New, and Baptism is Now a Law. (HTML)
CCEL Footnote 8681 (In-Text, Margin)
... sealing act of baptism; the clothing, in some sense, of the faith which before was bare, and which cannot exist now without its proper law. For the law of baptizing has been imposed, and the formula prescribed: “Go,” He saith, “teach the nations, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit.” The comparison with this law of that definition, “Unless a man have been reborn of water and Spirit, he shall not enter into the kingdom of the heavens,”[John 2:5] has tied faith to the necessity of baptism. Accordingly, all thereafter who became believers used to be baptized. Then it was, too, that Paul, when he believed, was baptized; and this is the meaning of the precept which the Lord had ...
Ante-Nicene Fathers, Volume 4, page 65, footnote 13 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Monogamy. (HTML)
From the Law Tertullian Comes to the Gospel. He Begins with Examples Before Proceeding to Dogmas. (HTML)
CCEL Footnote 651 (In-Text, Margin)
... be) a husband, that He may show that manifold husbandry is adultery; while, in the revelation of His own glory, He prefers, from among so many saints and prophets, to have with him Moses and Elias —the one a monogamist, the other a voluntary celibate (for Elias was nothing else than John, who came “in the power and spirit of Elias”); while that “man gluttonous and toping,” the “frequenter of luncheons and suppers, in the company of publicans and sinners,” sups once for all at a single marriage,[John 2:1-11] though, of course, many were marrying (around Him); for He willed to attend (marriages) only so often as (He willed) them to be.
Ante-Nicene Fathers, Volume 4, page 91, footnote 10 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Modesty. (HTML)
General Consistency of the Apostle. (HTML)
CCEL Footnote 871 (In-Text, Margin)
... “(conformable) to Our image and likeness.” “And God made man; (conformable) to the image and likeness of God made He him.” “The Lord for the body:” yes; for “the Word was made flesh.” “Moreover, God both raised up the Lord, and will raise up us through His own power;” on account, to wit, of the union of our body with Him. And accordingly, “Know ye not your bodies (to be) members of Christ?” because Christ, too, is God’s temple. “Overturn this temple, and I will in three days’ space resuscitate it.”[John 2:19] “Taking away the members of Christ, shall I make (them) members of an harlot? Know ye not, that whoever is agglutinated to an harlot is made one body? (for the two shall be (made) into one flesh): but whoever is agglutinated to the Lord is one ...
Ante-Nicene Fathers, Volume 4, page 158, footnote 2 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
Appendix (HTML)
Five Books in Reply to Marcion. (HTML)
Of Marcion's Antitheses. (HTML)
Denote our bodies: God’s true temple[John 2:19-22] He,
Ante-Nicene Fathers, Volume 4, page 276, footnote 3 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book II (HTML)
The God of the Law and the Prophets, and the Father of Our Lord Jesus Christ, is the Same God. (HTML)
... lays down respecting oaths, saying that we ought not to “swear either by heaven, because it is the throne of God; nor by the earth, because it is His footstool,” harmonize most clearly with the words of the prophet, “Heaven is My throne, and the earth is My footstool?” And also when casting out of the temple those who sold sheep, and oxen, and doves, and pouring out the tables of the money-changers, and saying, “Take these things, hence, and do not make My Father’s house a house of merchandise,”[John 2:16] He undoubtedly called Him His Father, to whose name Solomon had raised a magnificent temple. The words, moreover, “Have you not read what was spoken by God to Moses: I am the God of Abraham, and the God of Isaac, and the God of Jacob; He is not a ...
Ante-Nicene Fathers, Volume 4, page 477, footnote 3 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book III (HTML)
Chapter XXXII (HTML)
... lay it down, He laid it down when He said, “Father, why hast Thou forsaken Me? And when He had cried with a loud voice, He gave up the ghost,” anticipating the public executioners of the crucified, who break the legs of the victims, and who do so in order that their punishment may not be further prolonged. And He “took His life,” when He manifested Himself to His disciples, having in their presence foretold to the unbelieving Jews, “Destroy this temple, and in three days I will raise it up again,”[John 2:19] and “He spake this of the temple of His body;” the prophets, moreover, having predicted such a result in many other passages of their writings, and in this, “My flesh also shall rest in hope: for Thou wilt not leave my soul in hell, neither wilt ...
Ante-Nicene Fathers, Volume 4, page 647, footnote 3 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VIII (HTML)
Chapter XIX (HTML)
... destroyed, as acting impiously towards the true temple. Of all the temples spoken of in this sense, the best and most excellent was the pure and holy body of our Saviour Jesus Christ. When He knew that wicked men might aim at the destruction of the temple of God in Him, but that their purposes of destruction would not prevail against the divine power which had built that temple, He says to them, “Destroy this temple, and in three days I will raise it again.…This He said of the temple of His body.”[John 2:19] And in other parts of holy Scripture where it speaks of the mystery of the resurrection to those whose ears are divinely opened, it says that the temple which has been destroyed shall be built up again of living and most precious stones, thereby ...
Ante-Nicene Fathers, Volume 4, page 647, footnote 3 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VIII (HTML)
Chapter XIX (HTML)
... destroyed, as acting impiously towards the true temple. Of all the temples spoken of in this sense, the best and most excellent was the pure and holy body of our Saviour Jesus Christ. When He knew that wicked men might aim at the destruction of the temple of God in Him, but that their purposes of destruction would not prevail against the divine power which had built that temple, He says to them, “Destroy this temple, and in three days I will raise it again.…This He said of the temple of His body.”[John 2:21] And in other parts of holy Scripture where it speaks of the mystery of the resurrection to those whose ears are divinely opened, it says that the temple which has been destroyed shall be built up again of living and most precious stones, thereby ...
Ante-Nicene Fathers, Volume 5, page 53, footnote 2 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book V. (HTML)
Further Exposition of the Heresy of the Naasseni; Profess to Follow Homer; Acknowledge a Triad of Principles; Their Technical Names of the Triad; Support These on the Authority of Greek Poets; Allegorize Our Saviour's Miracles; The Mystery of the Samothracians; Why the Lord Chose Twelve Disciples; The Name Corybas, Used by Thracians and Phrygians, Explained; Naasseni Profess to Find Their System in Scripture; Their Interpretation of Jacob's Vision; Their Idea of the “Perfect Man;” The “Perfect Man” Called “Papa” By the Phrygians; The Naasseni and Phrygians on the Resurrection; The Ecstasis of St. Paul; The Mysteries of Religion as Alluded to by Christ; Interpretation of the Parable of the Sower; Allegory of the Promised Land (HTML)
... was alone sufficient for its being understood by men; (I mean) the cup of Anacreon declaring, (albeit) mutely, an ineffable mystery. For dumb, says he, is Anacreon’s cup; and (yet) Anacreon affirms that it speaks to himself, in language mute, as to what sort he must become—that is spiritual, not carnal—if he shall listen in silence to the concealed mystery. And this is the water in those fair nuptials which Jesus changing made into wine. This, he says, is the mighty and true beginning of miracles[John 2:1-11] which Jesus performed in Cana of Galilee, and (thus) manifested the kingdom of heaven. This, says he, is the kingdom of heaven that reposes within us as a treasure, as leaven hid in the three measures of meal.
Ante-Nicene Fathers, Volume 5, page 108, footnote 7 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book VII. (HTML)
God's Dealings with the Creature; Basilides' Notion of (1) the Inner Man, (2) the Gospel; His Interpretation of the Life and Sufferings of Our Lord. (HTML)
... order that in no respect anything may desire aught of those things that are contrary to nature, and may not (thus) be overwhelmed with sorrow. And so there will be the restitution of all things which, in conformity with nature, have from the beginning a foundation in the seed of the universe, but will be restored at (their own) proper periods. And that each thing, says (Basilides), has its own particular times, the Saviour is a sufficient (witness) when He observes, “Mine hour is not yet come.”[John 2:4] And the Magi (afford similar testimony) when they gaze wistfully upon the (Saviour’s) star. For (Jesus) Himself was, he says, mentally preconceived at the time of the generation of the stars, and of the complete return to their starting-point of the ...
Ante-Nicene Fathers, Volume 5, page 206, footnote 5 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Dogmatical and Historical. (HTML)
Treatise on Christ and Antichrist. (HTML)
... will come in the same manner. The Lord sent apostles among all the nations, and he in like manner will send false apostles. The Saviour gathered together the sheep that were scattered abroad, and he in like manner will bring together a people that is scattered abroad. The Lord gave a seal to those who believed on Him, and he will give one in like manner. The Saviour appeared in the form of man, and he too will come in the form of a man. The Saviour raised up and showed His holy flesh like a temple,[John 2:19] and he will raise a temple of stone in Jerusalem. And his seductive arts we shall exhibit in what follows. But for the present let us turn to the question in hand.
Ante-Nicene Fathers, Volume 5, page 511, footnote 14 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book I. (HTML)
... after thee, which shall come from thy bowels, and I will make ready his kingdom. He shall build me an house in my name, and I will raise up his throne for ever; and I will be to him for a father, and he shall be to me for a son: and his house shall obtain confidence, and his kingdom for evermore in my sight.” Also in the Gospel the Lord says: “There shall not be left in the temple one stone upon another that shall not be thrown down.” And “After three days another shall be raised up without hands.”[John 2:19]
Ante-Nicene Fathers, Volume 5, page 632, footnote 1 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Novatian. (HTML)
A Treatise of Novatian Concerning the Trinity. (HTML)
That the Same Divine Majesty is Again Confirmed in Christ by Other Scriptures. (HTML)
CCEL Footnote 5180 (In-Text, Margin)
... to speak, a perfect forest of texts concerning that manifestation of the divinity of Christ, except that I have not so much undertaken to speak against this special form of heresy, as to expound the rule of truth concerning the person of Christ. Although, however, I must hasten to other matters, I do not think that I must pass over this point, that in the Gospel the Lord declared, by way of signifying His majesty, saying, “Destroy this temple, and in three days I will build it up again.”[John 2:19] Or when, in another passage, and on another subject, He declares, “I have power to lay down my life, and again to take it up; for this commandment I have received of my Father.” Now who is it who says that He can lay down His life, or can Himself ...
Ante-Nicene Fathers, Volume 6, page 51, footnote 16 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Gregory Thaumaturgus. (HTML)
Dubious or Spurious Writings. (HTML)
Twelve Topics on the Faith. (HTML)
Topic IX. (HTML)
If any one says that Christ suffers change or alteration, and refuses to acknowledge that He is unchangeable in the Spirit, though corruptible[John 2:20-21] in the flesh, let him be anathema.
Ante-Nicene Fathers, Volume 6, page 395, footnote 17 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
Oration on the Palms. (HTML)
Oration on the Palms. (HTML)
CCEL Footnote 3138 (In-Text, Margin)
... men saw, and by means of His miracles handled the wonder-working God, and yet remained in unbelief. They saw a man, blind from his birth, proclaiming to them the God who had restored his sight. They saw a paralytic, who had grown up, as it were, and become one with his infirmity, at His bidding loosed from his disease. They saw Lazarus, who was made an exile from the region of death. They heard that He had walked on the sea. They heard of the wine that, without previous culture, was ministered;[John 2:7] of the bread that was eaten at that spontaneous banquet; they heard that the demons had been put to flight; the sick restored to health. Their very streets proclaimed His deeds of wonder; their roads declared His healing power to those who journeyed ...
Ante-Nicene Fathers, Volume 6, page 425, footnote 10 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Arnobius. (HTML)
The Seven Books of Arnobius Against the Heathen. (Adversus Gentes.) (HTML)
Book I. (HTML)
Chapter XLVI. (HTML)
... who with five loaves satisfied five thousand of His followers: and who, lest it might appear to the unbelieving and hard of heart to be an illusion, filled twelve capacious baskets with the fragments that remained? Was He one of us, who ordered the breath that had departed to return to the body, persons buried to come forth from the tomb, and after three days to be loosed from the swathings of the undertaker? Was He one of us, who saw clearly in the hearts of the silent what each was pondering,[John 2:25] what each had in his secret thoughts? Was He one of us, who, when He uttered a single word, was thought by nations far removed from one another and of different speech to be using well-known sounds, and the peculiar language of each? Was He one of ...
Ante-Nicene Fathers, Volume 7, page 119, footnote 12 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Lactantius (HTML)
The Divine Institutes (HTML)
Book IV. Of True Wisdom and Religion (HTML)
Chap. XVIII.—Of the Lord’s passion, and that it was foretold (HTML)
... fallen into it through his own fault: and He announced that it would come to pass that He should be betrayed by one of them. And thus Judas, induced by a bribe, delivered up to the Jews the Son of God. But they took and brought Him before Pontius Pilate, who at that time was administering the province of Syria as governor, and demanded that He should be crucified, though they laid nothing else to His charge except that He said that He was the Son of God, the King of the Jews; also His own saying,[John 2:19-20] “Destroy this temple, which was forty-six years in building, and in three days I will raise it up again without hands,” —signifying that His passion would shortly take place, and that He, having been put to death by the Jews, would rise again on the ...
Ante-Nicene Fathers, Volume 7, page 355, footnote 1 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Victorinus (HTML)
Commentary on the Apocalypse of the Blessed John (HTML)
From the eleventh chapter (HTML)
CCEL Footnote 2297 (In-Text, Margin)
19. “And the temple of God was opened which is in heaven.”] The temple opened is a manifestation of our Lord. For the temple of God is the Son, as He Himself says: “Destroy this temple, and in three days I will raise it up.” And when the Jews said, “Forty and six years was this temple in building,” the evangelist says, “He spake of the temple of His body.”[John 2:19-21]
Ante-Nicene Fathers, Volume 7, page 442, footnote 7 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book V (HTML)
Sec. I.—Concerning the Martyrs (HTML)
CCEL Footnote 3032 (In-Text, Margin)
... with many stalks from one grain, He who makes the tree that is cut down send forth fresh branches, He that made Aaron’s dry rod put forth buds, will raise us up in glory; He that raised Him up that had the palsy whole, and healed him that had the withered hand, He that supplied a defective part to him that was born blind from clay and spittle, will raise us up; He that satisfied five thousand men with five loaves and two fishes, and caused a remainder of twelve baskets, and out of water made wine,[John 2:3] and sent a piece of money out of a fish’s mouth by me Peter to those that demanded tribute, will raise the dead. For we testify all these things concerning Him, and the prophets testify the other. We who have eaten and drunk with Him, and have been ...
Ante-Nicene Fathers, Volume 8, page 418, footnote 6 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Apocrypha of the New Testament. (HTML)
The Gospel of Nicodemus; Part I.--The Acts of Pilate: First Greek Form. (HTML)
Chapter 4. (HTML)
CCEL Footnote 1820 (In-Text, Margin)
And leaving Jesus within the prætorium, Pilate went out to the Jews, and said to them: I find no fault in him. The Jews say to him: He said, I can destroy this temple, and in three days build it. Pilate says: What temple? The Jews say: The one that Solomon[John 2:20] built in forty-six years, and this man speaks of pulling it down and building it in three days. Pilate says to them: I am innocent of the blood of this just man. See you to it. The Jews say: His blood be upon us, and upon our children.
Ante-Nicene Fathers, Volume 8, page 427, footnote 6 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Apocrypha of the New Testament. (HTML)
The Gospel of Nicodemus; Part I.--The Acts of Pilate: Second Greek Form. (HTML)
Chapter 4. (HTML)
CCEL Footnote 1880 (In-Text, Margin)
Pilate therefore, leaving Christ alone, went outside, and says to the Jews: I find no fault in this man. The Jews answered: Let us tell your highness what he said. He said, I am able to destroy the temple of God, and in three days to build it. Pilate says: And what temple did he say that he was to destroy? The Hebrews say: The temple of Solomon, which Solomon built in forty-six years.[John 2:20]
Ante-Nicene Fathers, Volume 9, page 51, footnote 8 (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 V. (HTML)
CCEL Footnote 402 (In-Text, Margin)
[22][John 2:1] And on the third day there was a feast in Cana, a city of Galilee; and the [23] mother of Jesus was there: and Jesus also and his disciples were invited to the [24] feast. And they lacked wine: and his mother said unto Jesus, They have no wine. [25] And Jesus said unto her, What have I to do with thee, woman? hath not mine [26] hour come? And his mother said unto the servants, What he saith unto you, do. [27] And there were there six vessels of stone, placed for the Jews’ purification, such ...
Ante-Nicene Fathers, Volume 9, page 51, footnote 11 (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 V. (HTML)
CCEL Footnote 405 (In-Text, Margin)
[22] And on the third day there was a feast in Cana, a city of Galilee; and the [23] mother of Jesus was there:[John 2:2] and Jesus also and his disciples were invited to the [24] feast. And they lacked wine: and his mother said unto Jesus, They have no wine. [25] And Jesus said unto her, What have I to do with thee, woman? hath not mine [26] hour come? And his mother said unto the servants, What he saith unto you, do. [27] And there were there six vessels of stone, placed for the Jews’ purification, such as [28] [Arabic, p. 20] would contain two or three ...
Ante-Nicene Fathers, Volume 9, page 51, footnote 12 (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 V. (HTML)
CCEL Footnote 406 (In-Text, Margin)
[22] And on the third day there was a feast in Cana, a city of Galilee; and the [23] mother of Jesus was there: and Jesus also and his disciples were invited to the [24] feast.[John 2:3] And they lacked wine: and his mother said unto Jesus, They have no wine. [25] And Jesus said unto her, What have I to do with thee, woman? hath not mine [26] hour come? And his mother said unto the servants, What he saith unto you, do. [27] And there were there six vessels of stone, placed for the Jews’ purification, such as [28] [Arabic, p. 20] would contain two or three jars. And Jesus said unto them, Fill ...
Ante-Nicene Fathers, Volume 9, page 51, footnote 13 (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 V. (HTML)
CCEL Footnote 407 (In-Text, Margin)
[22] And on the third day there was a feast in Cana, a city of Galilee; and the [23] mother of Jesus was there: and Jesus also and his disciples were invited to the [24] feast. And they lacked wine: and his mother said unto Jesus, They have no wine. [25][John 2:4] And Jesus said unto her, What have I to do with thee, woman? hath not mine [26] hour come? And his mother said unto the servants, What he saith unto you, do. [27] And there were there six vessels of stone, placed for the Jews’ purification, such as [28] [Arabic, p. 20] would contain two or three jars. And Jesus said unto them, Fill the vessels [29] with water. And they ...
Ante-Nicene Fathers, Volume 9, page 51, footnote 15 (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 V. (HTML)
CCEL Footnote 409 (In-Text, Margin)
[22] And on the third day there was a feast in Cana, a city of Galilee; and the [23] mother of Jesus was there: and Jesus also and his disciples were invited to the [24] feast. And they lacked wine: and his mother said unto Jesus, They have no wine. [25] And Jesus said unto her, What have I to do with thee, woman? hath not mine [26] hour come?[John 2:5] And his mother said unto the servants, What he saith unto you, do. [27] And there were there six vessels of stone, placed for the Jews’ purification, such as [28] [Arabic, p. 20] would contain two or three jars. And Jesus said unto them, Fill the vessels [29] with water. And they filled them to the top. He said unto them, ...
Ante-Nicene Fathers, Volume 9, page 51, footnote 16 (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 V. (HTML)
CCEL Footnote 410 (In-Text, Margin)
[22] And on the third day there was a feast in Cana, a city of Galilee; and the [23] mother of Jesus was there: and Jesus also and his disciples were invited to the [24] feast. And they lacked wine: and his mother said unto Jesus, They have no wine. [25] And Jesus said unto her, What have I to do with thee, woman? hath not mine [26] hour come? And his mother said unto the servants, What he saith unto you, do. [27][John 2:6] And there were there six vessels of stone, placed for the Jews’ purification, such as [28] [Arabic, p. 20] would contain two or three jars. And Jesus said unto them, Fill the vessels [29] with water. And they filled them to the top. He said unto them, Draw [30] out now, and present to the ...
Ante-Nicene Fathers, Volume 9, page 51, footnote 17 (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 V. (HTML)
CCEL Footnote 411 (In-Text, Margin)
... city of Galilee; and the [23] mother of Jesus was there: and Jesus also and his disciples were invited to the [24] feast. And they lacked wine: and his mother said unto Jesus, They have no wine. [25] And Jesus said unto her, What have I to do with thee, woman? hath not mine [26] hour come? And his mother said unto the servants, What he saith unto you, do. [27] And there were there six vessels of stone, placed for the Jews’ purification, such as [28] [Arabic, p. 20] would contain two or three jars.[John 2:7] And Jesus said unto them, Fill the vessels [29] with water. And they filled them to the top. He said unto them, Draw [30] out now, and present to the ruler of the feast. And they did so. And when the ruler of the company tasted that water ...
Ante-Nicene Fathers, Volume 9, page 51, footnote 18 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section V. (HTML)
CCEL Footnote 412 (In-Text, Margin)
... invited to the [24] feast. And they lacked wine: and his mother said unto Jesus, They have no wine. [25] And Jesus said unto her, What have I to do with thee, woman? hath not mine [26] hour come? And his mother said unto the servants, What he saith unto you, do. [27] And there were there six vessels of stone, placed for the Jews’ purification, such as [28] [Arabic, p. 20] would contain two or three jars. And Jesus said unto them, Fill the vessels [29] with water. And they filled them to the top.[John 2:8] He said unto them, Draw [30] out now, and present to the ruler of the feast. And they did so. And when the ruler of the company tasted that water which had become wine, and knew not whence it was (but the servants knew, because they filled up ...
Ante-Nicene Fathers, Volume 9, page 51, footnote 19 (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 V. (HTML)
CCEL Footnote 413 (In-Text, Margin)
... [25] And Jesus said unto her, What have I to do with thee, woman? hath not mine [26] hour come? And his mother said unto the servants, What he saith unto you, do. [27] And there were there six vessels of stone, placed for the Jews’ purification, such as [28] [Arabic, p. 20] would contain two or three jars. And Jesus said unto them, Fill the vessels [29] with water. And they filled them to the top. He said unto them, Draw [30] out now, and present to the ruler of the feast. And they did so.[John 2:9] And when the ruler of the company tasted that water which had become wine, and knew not whence it was (but the servants knew, because they filled up the water), the ruler of the company called [31] the bridegroom, and said unto him, Every man ...
Ante-Nicene Fathers, Volume 9, page 51, footnote 20 (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 V. (HTML)
CCEL Footnote 414 (In-Text, Margin)
... placed for the Jews’ purification, such as [28] [Arabic, p. 20] would contain two or three jars. And Jesus said unto them, Fill the vessels [29] with water. And they filled them to the top. He said unto them, Draw [30] out now, and present to the ruler of the feast. And they did so. And when the ruler of the company tasted that water which had become wine, and knew not whence it was (but the servants knew, because they filled up the water), the ruler of the company called [31] the bridegroom,[John 2:10] and said unto him, Every man presenteth first the good wine, and on intoxication he bringeth what is poor; but thou hast kept the good wine until [32] now. And this is the first sign which Jesus did in Cana of Galilee, and manifested [33] his glory; ...
Ante-Nicene Fathers, Volume 9, page 51, footnote 21 (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 V. (HTML)
CCEL Footnote 415 (In-Text, Margin)
... they filled them to the top. He said unto them, Draw [30] out now, and present to the ruler of the feast. And they did so. And when the ruler of the company tasted that water which had become wine, and knew not whence it was (but the servants knew, because they filled up the water), the ruler of the company called [31] the bridegroom, and said unto him, Every man presenteth first the good wine, and on intoxication he bringeth what is poor; but thou hast kept the good wine until [32] now.[John 2:11] And this is the first sign which Jesus did in Cana of Galilee, and manifested [33] his glory; and his disciples believed on him. And his fame spread in all the country [34] which was around them. And he taught in their synagogues, and was glorified ...
Ante-Nicene Fathers, Volume 9, page 67, footnote 1 (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 XV. (HTML)
CCEL Footnote 1087 (In-Text, Margin)
[12][John 2:23] And many believed in him when they saw the signs which he was doing. [13, 14] But Jesus did not trust himself to them, for he knew every man, and he needed not any man to testify to him concerning every man; for he knew what was in man.
Ante-Nicene Fathers, Volume 9, page 67, footnote 2 (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 XV. (HTML)
CCEL Footnote 1088 (In-Text, Margin)
[12] And many believed in him when they saw the signs which he was doing. [13, 14][John 2:24] But Jesus did not trust himself to them, for he knew every man, and he needed not any man to testify to him concerning every man; for he knew what was in man.
Ante-Nicene Fathers, Volume 9, page 67, footnote 4 (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 XV. (HTML)
CCEL Footnote 1090 (In-Text, Margin)
[12] And many believed in him when they saw the signs which he was doing. [13, 14] But Jesus did not trust himself to them,[John 2:25] for he knew every man, and he needed not any man to testify to him concerning every man; for he knew what was in man.
Ante-Nicene Fathers, Volume 9, page 92, footnote 18 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XXXII. (HTML)
CCEL Footnote 2185 (In-Text, Margin)
[1] And when Jesus entered Jerusalem, he went up to the temple of God, and found [2] there oxen and sheep and doves. And when he beheld those that sold and those that bought, and the money-changers sitting,[John 2:14] he made for himself a scourge of rope, and drove them all out of the temple, and the sheep and the oxen, and the money-changers; and he threw down their money, and upset their tables, and the seats of [3] them that sold the doves; and he was teaching, and saying unto them, Is it not written, My house is a house of prayer for all peoples? and ye have made it a den [4] for robbers. And he said ...
Ante-Nicene Fathers, Volume 9, page 92, footnote 21 (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 XXXII. (HTML)
CCEL Footnote 2188 (In-Text, Margin)
... there oxen and sheep and doves. And when he beheld those that sold and those that bought, and the money-changers sitting, he made for himself a scourge of rope, and drove them all out of the temple, and the sheep and the oxen, and the money-changers; and he threw down their money, and upset their tables, and the seats of [3] them that sold the doves; and he was teaching, and saying unto them, Is it not written, My house is a house of prayer for all peoples? and ye have made it a den [4] for robbers.[John 2:16] And he said unto those that sold the doves, Take this hence, and [5] make not my Father’s house a house of merchandise. And he suffered not any [6] one to carry vessels inside the temple. And his disciples remembered the scripture, [7] The zeal of ...
Ante-Nicene Fathers, Volume 9, page 92, footnote 23 (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 XXXII. (HTML)
CCEL Footnote 2190 (In-Text, Margin)
... temple, and the sheep and the oxen, and the money-changers; and he threw down their money, and upset their tables, and the seats of [3] them that sold the doves; and he was teaching, and saying unto them, Is it not written, My house is a house of prayer for all peoples? and ye have made it a den [4] for robbers. And he said unto those that sold the doves, Take this hence, and [5] make not my Father’s house a house of merchandise. And he suffered not any [6] one to carry vessels inside the temple.[John 2:17] And his disciples remembered the scripture, [7] The zeal of thy house hath eaten me up. The Jews answered and said unto him, [8] What sign hast thou shewn us, that thou doest this? Jesus answered and said unto [9] them, Destroy this temple, and I ...
Ante-Nicene Fathers, Volume 9, page 92, footnote 24 (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 XXXII. (HTML)
CCEL Footnote 2191 (In-Text, Margin)
... money, and upset their tables, and the seats of [3] them that sold the doves; and he was teaching, and saying unto them, Is it not written, My house is a house of prayer for all peoples? and ye have made it a den [4] for robbers. And he said unto those that sold the doves, Take this hence, and [5] make not my Father’s house a house of merchandise. And he suffered not any [6] one to carry vessels inside the temple. And his disciples remembered the scripture, [7] The zeal of thy house hath eaten me up.[John 2:18] The Jews answered and said unto him, [8] What sign hast thou shewn us, that thou doest this? Jesus answered and said unto [9] them, Destroy this temple, and I shall raise it in three days. The Jews said unto him, This temple was built in forty-six ...
Ante-Nicene Fathers, Volume 9, page 92, footnote 25 (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 XXXII. (HTML)
CCEL Footnote 2192 (In-Text, Margin)
... and saying unto them, Is it not written, My house is a house of prayer for all peoples? and ye have made it a den [4] for robbers. And he said unto those that sold the doves, Take this hence, and [5] make not my Father’s house a house of merchandise. And he suffered not any [6] one to carry vessels inside the temple. And his disciples remembered the scripture, [7] The zeal of thy house hath eaten me up. The Jews answered and said unto him, [8] What sign hast thou shewn us, that thou doest this?[John 2:19] Jesus answered and said unto [9] them, Destroy this temple, and I shall raise it in three days. The Jews said unto him, This temple was built in forty-six years, and wilt thou raise it in three days? [10] But he spake unto them of the temple of his ...
Ante-Nicene Fathers, Volume 9, page 92, footnote 26 (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 XXXII. (HTML)
CCEL Footnote 2193 (In-Text, Margin)
... have made it a den [4] for robbers. And he said unto those that sold the doves, Take this hence, and [5] make not my Father’s house a house of merchandise. And he suffered not any [6] one to carry vessels inside the temple. And his disciples remembered the scripture, [7] The zeal of thy house hath eaten me up. The Jews answered and said unto him, [8] What sign hast thou shewn us, that thou doest this? Jesus answered and said unto [9] them, Destroy this temple, and I shall raise it in three days.[John 2:20] The Jews said unto him, This temple was built in forty-six years, and wilt thou raise it in three days? [10] But he spake unto them of the temple of his body, that when they destroyed it, he [11] [Arabic, p. 122] would raise it in three days. When ...
Ante-Nicene Fathers, Volume 9, page 92, footnote 27 (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 XXXII. (HTML)
CCEL Footnote 2194 (In-Text, Margin)
... not my Father’s house a house of merchandise. And he suffered not any [6] one to carry vessels inside the temple. And his disciples remembered the scripture, [7] The zeal of thy house hath eaten me up. The Jews answered and said unto him, [8] What sign hast thou shewn us, that thou doest this? Jesus answered and said unto [9] them, Destroy this temple, and I shall raise it in three days. The Jews said unto him, This temple was built in forty-six years, and wilt thou raise it in three days? [10][John 2:21] But he spake unto them of the temple of his body, that when they destroyed it, he [11] [Arabic, p. 122] would raise it in three days. When therefore he rose from among the dead, his disciples remembered that he said this; and they believed the ...
Ante-Nicene Fathers, Volume 9, page 92, footnote 29 (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 XXXII. (HTML)
CCEL Footnote 2196 (In-Text, Margin)
... remembered the scripture, [7] The zeal of thy house hath eaten me up. The Jews answered and said unto him, [8] What sign hast thou shewn us, that thou doest this? Jesus answered and said unto [9] them, Destroy this temple, and I shall raise it in three days. The Jews said unto him, This temple was built in forty-six years, and wilt thou raise it in three days? [10] But he spake unto them of the temple of his body, that when they destroyed it, he [11] [Arabic, p. 122] would raise it in three days.[John 2:22] When therefore he rose from among the dead, his disciples remembered that he said this; and they believed the scriptures, and the word that Jesus spake.
Ante-Nicene Fathers, Volume 9, page 381, footnote 1 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book X. (HTML)
Jesus Comes to Capernaum. Statements of the Four Evangelists Regarding This. (HTML)
“After this[John 2:12-25] He went down to Capernaum, He and His mother and His brothers and His disciples; and there they abode not many days. And the passover of the Jews was at hand, and Jesus went up to Jerusalem, and He found in the temple those that sold oxen and sheep and doves, and the changers of money sitting, and He made a sort of scourge of cords, and cast them all out of the temple, and the sheep and the oxen, and He poured out the small money of the changers and overthrew their tables, and to those ...
Ante-Nicene Fathers, Volume 9, page 387, footnote 2 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book X. (HTML)
Why the Passover is Said to Be that of the “Jews.” Its Institution: and the Distinction Between “Feasts of the Lord” And Feasts Not So Spoken of. (HTML)
“And the passover of the Jews was at hand.”[John 2:13] Inquiring into the accuracy of the most wise John (on this passage), I put myself the question, What is indicated by the addition “of the Jews”? Of what other nation was the passover a festival? Would it not have been enough to say, “And the passover was at hand”? It may, however, be the case that the human passover is one thing when kept by men not as Scripture intended, and that the divine passover is another thing, the true passover, observed in spirit and truth by ...
Ante-Nicene Fathers, Volume 9, page 391, footnote 5 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book X. (HTML)
Discrepancy of the Gospel Narratives Connected with the Cleansing of the Temple. (HTML)
“And Jesus went up to Jerusalem.[John 2:13-17] And He found in the temple those that sold oxen and sheep and doves and the changers of money sitting; and He made a scourge of cords, and cast out of the temple the sheep and the oxen, and poured out the small coin of the changers, and overturned their tables, and to those who sold the doves He said, Take these things hence; make not My Father’s house a house of merchandise. Then His disciples remembered that it was written, The zeal of thy house shall eat me up.” It is to be ...
Ante-Nicene Fathers, Volume 9, page 393, footnote 2 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book X. (HTML)
The Story of the Purging of the Temple Spiritualized. Taken Literally, It Presents Some Very Difficult and Unlikely Features. (HTML)
We shall, however, expound according to the strength that is given to us the reasons which move us to recognize here a harmony; and in doing so we entreat Him who gives to every one that asks and strives acutely to enquire, and we knock that by the keys of higher knowledge the hidden things of Scripture may be opened to us. And first, let us fix our attention on the words of John, beginning, “And Jesus went up to Jerusalem.”[John 2:13] Now Jerusalem, as the Lord Himself teaches in the Gospel according to Matthew, “is the city of the great King.” It does not lie in a depression, or in a low situation, but is built on a high mountain, and there are mountains round about it, and the participation of it is to the same ...
Ante-Nicene Fathers, Volume 9, page 400, footnote 2 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book X. (HTML)
The Temple Which Christ Says He Will Raise Up is the Church. How the Dry Bones Will Be Made to Live Again. (HTML)
“The Jews then answered and said unto Him, What sign showest Thou unto us, seeing that Thou doest these things?[John 2:18-19] Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up.” Those of the body, and those who incline to material things, seem to me to be meant by the Jews, who, after Jesus has driven out those who make God’s house a house of merchandise, are angry at Him for treating these matters in such a way, and demand a sign, a sign which will show that the Word, whom they do not receive, has a right to do such ...
Ante-Nicene Fathers, Volume 9, page 402, footnote 7 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book X. (HTML)
The Temple of Solomon Did Not Take Forty-Six Years to Build. With Regard to that of Ezra We Cannot Tell How Long It Took. Significance of the Number Forty-Six. (HTML)
The Jews therefore said, “Forty and six years was this temple in building,[John 2:20] and wilt thou raise it up in three days?” How the Jews said that the temple had been forty-six years building, we cannot tell, if we adhere to the history. For it is written in the third Book of Kings, that they prepared the stones and the wood three years, and in the fourth year, in the second month, when Solomon was king over Israel, the king commanded, and they brought great precious stones for the foundation of the house, and unhewn stones. And the sons ...
Ante-Nicene Fathers, Volume 9, page 403, footnote 8 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book X. (HTML)
The Temple Spoken of by Christ is the Church. Application to the Church of the Statements Regarding the Building of Solomon's Temple, and the Numbers Stated in that Narrative. (HTML)
“But He spake of the temple of His body.[John 2:21] When, therefore, He was raised from the dead, His disciples remembered that He said this, and they believed the Scripture and the word which Jesus had said.” This refers to the statement that the body of the Son is His temple. It may be asked whether this is to be taken in its plain sense, or whether we should try to connect each statement that is recorded about the temple, with the view we take about the body of Jesus, whether the body which He received from the Virgin, or ...
Ante-Nicene Fathers, Volume 9, page 406, footnote 6 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book X. (HTML)
Of the Belief the Disciples Afterwards Attained in the Words of Jesus. (HTML)
“When He was raised from the dead,[John 2:22] His disciples remembered that He spake this, and they believed the Scripture and the word which Jesus had said.” This tells us that after Jesus’ resurrection from the dead His disciples saw that what He had said about the temple had a higher application to His passion and His resurrection; they remembered that the words, “In three days I will raise it up,” pointed to the resurrection; “And they believed the Scripture and the word which Jesus had said.” We are not told that they ...
Ante-Nicene Fathers, Volume 9, page 408, footnote 1 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book X. (HTML)
The Difference Between Believing in the Name of Jesus and Believing in Jesus Himself. (HTML)
... already, but he is inferior to the other who believes in Him. Hence it is that Jesus does not trust Himself to him who believes in His name. We must, therefore, cleave to Him rather than to His name, lest after we have done wonders in His name, we should hear these words addressed to us which He will speak to those who boast of His name alone. With the Apostle Paul let us seek joyfully to say, “I can do all things in Christ Jesus strengthening me.” We have also to notice that in a former passage[John 2:13] the Evangelist calls the passover that of the Jews, while here he does not say that Jesus was at the passover of the Jews, but at the passover at Jerusalem; and in the former case when the passover is called that of the Jews, it is not said to be a ...
Ante-Nicene Fathers, Volume 9, page 421, footnote 5 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book X. (HTML)
The Disciples as Scribes. (HTML)
“ Have ye understood all these things? They say, Yea. ” Christ Jesus, who knows the things in the hearts of men,[John 2:25] as John also taught concerning Him in the Gospel, puts the question not as one ignorant, but having once for all taken upon Him the nature of man, He uses also all the characteristics of a man of which “asking” is one. And there is nothing to be wondered at in the Saviour doing this, since indeed the God of the universe, bearing with the manners of men as a man beareth with the manners of his son, makes inquiry, as—“Adam, where art ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 335, footnote 2 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The history of the city of God from Noah to the time of the kings of Israel. (HTML)
Of the Blessing Which Jacob Promised in Judah His Son. (HTML)
CCEL Footnote 973 (In-Text, Margin)
... of lion. That power He Himself proclaims in the gospel, saying, “I have the power of laying down my life, and I have the power of taking it again. No man taketh it from me; but I lay it down of myself, and take it again.” So the lion roared, so He fulfilled what He said. For to this power what is added about the resurrection refers, “Who shall awake him?” This means that no man but Himself has raised Him, who also said of His own body, “Destroy this temple, and in three days I will raise it up.”[John 2:19] And the very nature of His death, that is, the height of the cross, is understood by the single words “Thou are gone up.” The evangelist explains what is added, “Lying down, thou hast slept,” when he says, “He bowed His head, and gave up the ghost.” ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 381, footnote 7 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
A parallel history of the earthly and heavenly cities from the time of Abraham to the end of the world. (HTML)
Of the Prophecy of the Three Prophets, Haggai, Zechariah, and Malachi. (HTML)
CCEL Footnote 1208 (In-Text, Margin)
... ye seek, shall suddenly come into His temple, even the Angel of the testament, whom ye desire. Behold, He cometh, saith the Lord Almighty, and who shall abide the day of His entry, or who shall stand at His appearing?” In this place he has foretold both the first and second advent of Christ: the first, to wit, of which he says, “And He shall come suddenly into His temple;” that is, into His flesh, of which He said in the Gospel, “Destroy this temple, and in three days I will raise it up again.”[John 2:19] And of the second advent he says, “Behold, He cometh, saith the Lord Almighty, and who shall abide the day of His entry, or who shall stand at His appearing?” But what he says, “The Lord whom ye seek, and the Angel of the testament whom ye desire,” ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 544, footnote 3 (Image)
Augustine: The City of God, Christian Doctrine
On Christian Doctrine (HTML)
Book II (HTML)
The Knowledge Both of Language and Things is Helpful for the Understanding of Figurative Expressions. (HTML)
CCEL Footnote 1802 (In-Text, Margin)
... psaltery of ten chords to have just so many strings; or whether, if there be no such law, the number itself is not on that very account the more to be considered as of sacred significance, either with reference to the ten commandments of the law (and if again any question is raised about that number, we can only refer it to the Creator and the creature), or with reference to the number ten itself as interpreted above. And the number of years the temple was in building, which is mentioned in the gospel[John 2:20] —viz., forty-six—has a certain undefinable musical sound, and when referred to the structure of our Lord’s body, in relation to which the temple was mentioned, compels many heretics to confess that our Lord put on, not a false, but a true and human ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 549, footnote 1 (Image)
Augustine: The City of God, Christian Doctrine
On Christian Doctrine (HTML)
Book II (HTML)
To What Extent History is an Aid. (HTML)
CCEL Footnote 1815 (In-Text, Margin)
... learnt without the pale of the Church as a matter of childish instruction. For we frequently seek information about a variety of matters by use of the Olympiads, and the names of the consuls; and ignorance of the consulship in which our Lord was born, and that in which He suffered, has led some into the error of supposing that He was forty-six years of age when He suffered, that being the number of years He was told by the Jews the temple (which He took as a symbol of His body) was in building.[John 2:19] Now we know on the authority of the evangelist that He was about thirty years of age when He was baptized; but the number of years He lived afterwards, although by putting His actions together we can make it out, yet that no shadow of doubt might ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 57, footnote 2 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The appearances of God to the Old Testament saints are discussed. (HTML)
What is to Be Said Thereupon. (HTML)
5. I confess, however, that it reaches further than my purpose can carry me to inquire whether the angels, secretly working by the spiritual quality of their body abiding still in them, assume somewhat from the inferior and more bodily elements, which, being fitted to themselves, they may change and turn like a garment into any corporeal appearances they will, and those appearances themselves also real, as real water was changed by our Lord into real wine;[John 2:9] or whether they transform their own bodies themselves into that which they would, suitably to the particular act. But it does not signify to the present question which of these it is. And although I be not able to understand these things by actual experience, seeing ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 59, footnote 9 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The appearances of God to the Old Testament saints are discussed. (HTML)
Why Miracles are Not Usual Works. (HTML)
... sounds were not uttered with a confused noise, but so that it appeared by most sure proofs that certain intimations were given by them, they were miracles. Who draws up the sap through the root of the vine to the bunch of grapes, and makes the wine, except God; who, while man plants and waters, Himself giveth the increase? But when, at the command of the Lord, the water was turned into wine with an extraordinary quickness, the divine power was made manifest, by the confession even of the foolish.[John 2:9] Who ordinarily clothes the trees with leaves and flowers except God? Yet, when the rod of Aaron the priest blossomed, the Godhead in some way conversed with doubting humanity. Again, the earthy matter certainly serves in common to the production and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 74, footnote 1 (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 Number Six is Also Commended in the Building Up of the Body of Christ and of the Temple at Jerusalem. (HTML)
9. And not without reason is the number six understood to be put for a year in the building up of the body of the Lord, as a figure of which He said that He would raise up in three days the temple destroyed by the Jews. For they said, “Forty and six years was this temple in building.”[John 2:20] And six times forty-six makes two hundred and seventy-six. And this number of days completes nine months and six days, which are reckoned, as it were, ten months for the travail of women; not because all come to the sixth day after the ninth month, but because the perfection itself of the body of the Lord is found to have been brought in so many days to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 74, 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 Number Six is Also Commended in the Building Up of the Body of Christ and of the Temple at Jerusalem. (HTML)
... which He was buried, wherein was never man laid, neither before nor since. But He was born, according to tradition, upon December the 25th. If, then you reckon from that day to this you find two hundred and seventy-six days which is forty-six times six. And in this number of years the temple was built, because in that number of sixes the body of the Lord was perfected; which being destroyed by the suffering of death, He raised again on the third day. For “He spake this of the temple of His body,”[John 2:19-21] as is declared by the most clear and solid testimony of the Gospel; where He said, “For as Jonas was three days and three nights in the whale’s belly, so shall the Son of man be three days and three nights in the heart of the earth.”
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 256, footnote 6 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
The Enchiridion. (HTML)
The Holy Spirit and the Church. The Church is the Temple of God. (HTML)
CCEL Footnote 1193 (In-Text, Margin)
... are His temple? Nor has He one temple, and God another, seeing that the same apostle says: “Know ye not that ye are the temple of God?” and adds, as proof of this, “and that the Spirit of God dwelleth in you.” God, then, dwells in His temple: not the Holy Spirit only, but the Father also, and the Son, who says of His own body, through which He was made Head of the Church upon earth (“that in all things He might have the pre-eminence):” “Destroy this temple, and in three days I will raise it up.”[John 2:19] The temple of God, then, that is, of the Supreme Trinity as a whole, is the Holy Church, embracing in its full extent both heaven and earth.
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 325, footnote 4 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
A Treatise on Faith and the Creed. (HTML)
Of the Son of God as Neither Made by the Father Nor Less Than the Father, and of His Incarnation. (HTML)
CCEL Footnote 1563 (In-Text, Margin)
... dispensation has honored both sexes, at once the male and the female, and has made it plain that not only that sex which He assumed pertains to God’s care, but also that sex by which He did assume this other, in that He bore [the nature of] the man (virum gerendo), [and] in that He was born of the woman. Neither is there anything to compel us to a denial of the mother of the Lord, in the circumstance that this word was spoken by Him: “Woman, what have I to do with thee? Mine hour is not yet come.”[John 2:4] But He rather admonishesus to understand that, in respect of His being God, there was no mother for Him, the part of whose personal majesty (cujus majestatis personam) He was preparing to show forth in the turning of water into wine. But as ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 363, footnote 1 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Profit of Believing. (HTML)
Section 32 (HTML)
CCEL Footnote 1750 (In-Text, Margin)
... believed in: whereas they, with whom He had to do, were not yet qualified to receive the secret things of God. For, for what other purpose are so great and so many miracles, He Himself also saying, that they are done for no other cause, than that He may be believed in? He used to lead fools by faith, you lead by reason. He used to cry out, that He should be believed in, ye cry out against it. He used to praise such as believe in Him, ye blame them. But unless either He should change water into wine,[John 2:7-9] to omit other (miracles), if men would follow Him, doing no such, but (only) teaching; either we must make no account of that saying, “Believe ye God, believe also Me;” or we must charge him with rashness, who willed not that He should come into his ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 400, footnote 3 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On the Good of Marriage. (HTML)
Section 3 (HTML)
CCEL Footnote 1941 (In-Text, Margin)
... and female is some good; the compact whereof divine Scripture so commends, as that neither is it allowed one put away by her husband to marry, so long as her husband lives: nor is it allowed one put away by his wife to marry another, unless she who have separated from him be dead. Therefore, concerning the good of marriage, which the Lord also confirmed in the Gospel, not only in that He forbade to put away a wife, save because of fornication, but also in that He came by invitation to a marriage,[John 2:2] there is good ground to inquire for what reason it be a good. And this seems not to me to be merely on account of the begetting of children, but also on account of the natural society itself in a difference of sex. Otherwise it would not any longer ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 222, footnote 2 (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 577 (In-Text, Margin)
10. What reason have you for saying that the law of Moses is pure Paganism? Is it because it speaks of a temple, and an altar of sacrifices, and priests? But all these names are found also in the New Testament. "Destroy," Christ says, "this temple, and in three days I will raise it up;"[John 2:19] and again, "When thou offerest thy gift at the altar;" and again, "Go, show thyself to the priest, and offer for thyself a sacrifice as Moses commanded, for a testimony unto them." What these things prefigured the Lord Himself partly tells us, when He calls His own body the temple; and we learn also from the apostle, who says, "The temple of God is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 276, footnote 5 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus states his objections to the morality of the law and the prophets, and Augustin seeks by the application of the type and the allegory to explain away the moral difficulties of the Old Testament. (HTML)
CCEL Footnote 806 (In-Text, Margin)
... Christ greedy of the blood, not of beasts, but of men, because he said, "He that loseth his life for my sake, shall keep it unto life eternal;" as Faustus reproaches God in reference to those animal sacrifices which prefigured the sacrifice of blood-shedding by which we are redeemed. He might also accuse Christ of jealousy, because in narrating His driving the buyers and sellers out of the temple, the evangelist quotes as applicable to Him the words, "The jealousy of Thine house hath eaten me up;"[John 2:17] as Faustus accuses God of jealousy in forbidding sacrifices to be offered to other gods. He might say that Christ was angry with both His friends and His enemies: with His friends, because He said, "The servant that knows his lord’s will, and doeth ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 327, footnote 3 (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 seeks to justify the docetism of the Manichæans. Augustin insists that there is nothing disgraceful in being born. (HTML)
CCEL Footnote 1014 (In-Text, Margin)
... this, why do not our opponents themselves say it? While they assert the death of Christ to have been not real but feigned, why do they make out that He had no birth at all, not even of the same kind as His death? If they had so much regard for the authority of the evangelist as to oblige them to admit that Christ suffered, at least in appearance, it is the same authority which testifies to His birth. Two evangelists, indeed, give the story of the birth; but in all we read of Jesus having a mother.[John 2:1] Perhaps Faustus was unwilling to make the birth an illusion, because the difference of the genealogies given in Matthew and Luke causes an apparent discrepancy. But, supposing a man ignorant, there are many things also relating to the passion of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 535, 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 10 (HTML)
... wicked men; and yet the apostle delivered a man over to him for the destruction of the flesh, that his spirit might be saved in the day of the Lord Jesus. And in the same way he delivered over others, of whom he says, "Whom I have delivered unto Satan, that they may learn not to blaspheme." And the Lord Christ drove out the impious merchants from the temple with scourges; in which connection we also find advanced the testimony of Scripture, where it says, "The zeal of Thine house hath eaten me up."[John 2:15-17] So that we do find the apostle delivering over to condemnation, and Christ a persecutor. All this I might say, and put you into no small heat and perturbation, so that you would be compelled to inquire, not into the complaints of those who suffer, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 74, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book III (HTML)
The Error of Jovinianus Did Not Extend So Far. (HTML)
CCEL Footnote 680 (In-Text, Margin)
... offspring. When this man’s writings (for he dared to write) were by the brethren forwarded to Jerome to refute, he not only discovered no such error in them, but, while looking out his conceits for refutation, he found among other passages this very clear testimony to the doctrine of man’s original sin, from which Jerome indeed felt satisfied of the man’s belief of that doctrine. These are his words when treating of it: “He who says that he abides in Christ, ought himself also to walk even as He walked.[John 2:6] We give our opponent the option to choose which alternative he likes. Does he abide in Christ, or does he not? If he does, then, let him walk like Christ. If, however, it is a rash thing to undertake to resemble the excellences of Christ, he abides ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 514, footnote 9 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
Book I (HTML)
It is in the Power of Evil Men to Sin; But to Do This or That by Means of that Wickedness is in God’s Power Alone. (HTML)
CCEL Footnote 3524 (In-Text, Margin)
... and learned from the Father through the Son, who most clearly says, “Every one who has heard of the Father, and has learned, cometh unto me.” But of such as these none perishes, because “of all that the Father hath given Him, He will lose none.” Whoever, therefore, is of these does not perish at all; nor was any who perishes ever of these. For which reason it is said, “They went out from among us, but they were not of us; for if they had been of us, they would certainly have continued with us.”[John 2:19]
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 121, footnote 4 (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 Calling of the Apostles as They Were Fishing. (HTML)
CCEL Footnote 821 (In-Text, Margin)
... and that on that occasion the former had this name, Peter, given him, while before that period he was called Simon. Likewise John tells us, that on the day following, when Jesus was now desirous of going forth unto Galilee, He found Philip, and said to him that he should follow Him. Thus, too, the evangelist comes to give the narrative about Nathanael. Further, he informs us that on the third day, when He was yet in Galilee, Jesus wrought the miracle of the turning of the water into wine at Cana.[John 2:1-11] All these incidents are left unrecorded by the other evangelists, who continue their narratives at once with the statement of the return of Jesus into Galilee. Hence we are to understand that there was an interval here of several days, during which ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 122, footnote 4 (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 Calling of the Apostles as They Were Fishing. (HTML)
CCEL Footnote 831 (In-Text, Margin)
38. For [it is noticeable that] again in Cana of Galilee, after He had turned the water into wine, this same John tells us how His disciples believed on Him. The narrative of that miracle proceeds thus: “And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there. And both Jesus was called and His disciples to the marriage.”[John 2:1-2] Now, surely, if it was on this occasion that they believed on Him, as the evangelist tells us a little further on, they were not yet His disciples at the time when they were called to the marriage. This, however, is a mode of speech of the same kind with what is intended when we say that the Apostle Paul was born in ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 122, footnote 6 (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 Calling of the Apostles as They Were Fishing. (HTML)
CCEL Footnote 833 (In-Text, Margin)
39. But further, as to John’s statement, that “after this He went down to Capharnaum, He and His mother, and His brethren and His disciples; and they continued there not many days;”[John 2:12] it is uncertain whether by this period these men had already attached themselves to Him, in particular Peter and Andrew, and the sons of Zebedee. For Matthew first of all tells us that He came and dwelt in Capharnaum, and then that He called them from their boats as they were engaged in fishing. On the other hand, John says that His disciples came with Him to Capharnaum. Now it may be the case that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 123, 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 Date of His Departure into Galilee. (HTML)
CCEL Footnote 843 (In-Text, Margin)
... to Capernaum with His mother and His disciples, and how they abode there not many days, he tells us that He went up then to Jerusalem on account of the passover; that after this He came into the land of Judæa along with His disciples, and tarried there with them, and baptized; and then in what follows at this point the evangelist says: “And John also was baptizing in Ænon, near to Salim, because there was much water there; and they came, and were baptized: for John was not yet cast into prison.”[John 2:13] On the other hand, Matthew says: “Now when He had heard that John was cast into prison, Jesus departed into Galilee.” In like manner, Mark’s words are: “Now, after that John was put in prison, Jesus came into Galilee.” Luke, again, says nothing ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 146, footnote 5 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book II (HTML)
Of the Order in Which the Accounts of John’s Imprisonment and Death are Given by These Three Evangelists. (HTML)
CCEL Footnote 1045 (In-Text, Margin)
... immediately thereafter he has appended his statement of an incident which the evangelist John demonstrates not to have taken place in direct historical sequence. For this latter writer mentions that, after Jesus had been baptized, He went into Galilee at the period when He turned the water into wine; and that, after a sojourn of a few days in Capharnaum, He left that district and returned to the land of Judæa, and there baptized a multitude about the Jordan, previous to the time when John was imprisoned.[John 2:1] Now what reader, unless he were all the better versed in these writings, would not take it to be implied here that it was after the utterance of the words with regard to the fan and the purged floor that Herod became incensed against John, and cast ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 146, footnote 5 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book II (HTML)
Of the Order in Which the Accounts of John’s Imprisonment and Death are Given by These Three Evangelists. (HTML)
CCEL Footnote 1045 (In-Text, Margin)
... immediately thereafter he has appended his statement of an incident which the evangelist John demonstrates not to have taken place in direct historical sequence. For this latter writer mentions that, after Jesus had been baptized, He went into Galilee at the period when He turned the water into wine; and that, after a sojourn of a few days in Capharnaum, He left that district and returned to the land of Judæa, and there baptized a multitude about the Jordan, previous to the time when John was imprisoned.[John 2:12] Now what reader, unless he were all the better versed in these writings, would not take it to be implied here that it was after the utterance of the words with regard to the fan and the purged floor that Herod became incensed against John, and cast ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 159, footnote 4 (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 Expulsion of the Sellers and Buyers from the Temple, and of the Question as to the Harmony Between the First Three Evangelists and John, Who Relates the Same Incident in a Widely Different Connection. (HTML)
CCEL Footnote 1138 (In-Text, Margin)
... following terms: “And when He was come into Jerusalem, all the city was moved, saying, Who is this? And the multitude said, This is Jesus, the prophet of Nazareth of Galilee. And Jesus went into the temple of God, and cast out all them that sold and bought in the temple;” and so on, down to where we read, “But ye have made it a den of thieves.” This account of the multitude of sellers who were cast out of the temple is given by all the evangelists; but John introduces it in a remarkably different order.[John 2:1-17] For, after recording the testimony borne by John the Baptist to Jesus, and mentioning that He went into Galilee at the time when He turned the water into wine, and after he has also noticed the sojourn of a few days in Capharnaum, John proceeds to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 226, footnote 9 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book IV (HTML)
Of the Words, 'The More He Charged Them to Tell No One, So Much the More a Great Deal They Published It;' And of the Question Whether that Statement is Not Inconsistent with His Prescience, Which is Commended to Our Notice in the Gospel. (HTML)
CCEL Footnote 1600 (In-Text, Margin)
... last statement, which I have cited here from Mark’s Gospel, is in antagonism with the entire body of the evangelists, who, in reporting most of His other deeds and words, make it plain that He knew what went on in men; that is to say, that their thoughts and desires could not be concealed from Him. Thus John puts it very clearly in the following passage: “But Jesus did not commit Himself unto them, because He knew all men, and needed not that any should testify of man; for He knew what was in man.”[John 2:24-25] But what wonder is it that He should discern the present thoughts of men, if He announced beforehand to Peter the thought which he was to entertain in the future, but which he certainly had not then, at the very time when he was boldly declaring ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 231, footnote 1 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book IV (HTML)
Of the Evangelist John, and the Distinction Between Him and the Other Three. (HTML)
CCEL Footnote 1631 (In-Text, Margin)
... neither unites with Matthew and Luke in recording His nativity, nor associates himself with all the three in relating His baptism; but all that he does there is simply to present the testimony delivered by John in a lofty and sublime fashion, and then, quitting the company of these others, he proceeds with Him to the marriage in Cana of Galilee. And there, although the evangelist himself mentions His mother by that very name, He nevertheless addresses her thus: “Woman, what have I to do with thee?”[John 2:1-11] In this, however, [it is to be understood that] He does not repel her of whom He received the flesh, but means to convey the conception of His divinity with special fitness at this time, when He is about to change the water into wine; which ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 231, footnote 2 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book IV (HTML)
Of the Evangelist John, and the Distinction Between Him and the Other Three. (HTML)
CCEL Footnote 1632 (In-Text, Margin)
12. Then, after noticing the few days spent in Capharnaum, the evangelist comes again to the temple, where he states that Jesus spoke of the temple of His body in these terms: “Destroy this temple, and in three days I will raise it up:”[John 2:12-22] in which declaration emphatic intimation is given not only that God was in that temple in the person of the Word that was made flesh, but also that He Himself raised the said flesh to life, in the veritable exercise of that prerogative which He has in His oneness with the Father, and according to which He does not act separately from Him; whereas it will perhaps be found that, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 262, footnote 5 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
Of the words of St. Matthew’s Gospel, Chap. iii. 13, 'Then Jesus cometh from Galilee to the Jordan unto John, to be baptized of him.' Concerning the Trinity. (HTML)
CCEL Footnote 1858 (In-Text, Margin)
... rising again, but both the Father and the Son working the resurrection of the Son. The resurrection of the Son is the work of the Father; for it is written, “Wherefore He exalted Him, and gave Him a name which is above every name.” The Father therefore raised the Son to life again, in exalting, and awakening Him from the dead. And did the Son also raise Himself? Assuredly He did. For He said of the temple, as the figure of His own body, “Destroy this temple, and in three days I will raise it again.”[John 2:19] Lastly, as the laying down of life has reference to the Passion, so the taking it again has reference to the resurrection. Let us see then if the Son laid down His life indeed, and the Father restored His life to Him, and not He to Himself. For that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 311, 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, Matt. xi. 25, ‘I thank thee, O Father, Lord of Heaven and Earth, that thou didst hide these things from the wise and understanding,’ etc. (HTML)
CCEL Footnote 2257 (In-Text, Margin)
... raised him? No dead man can raise himself. He only was able to raise Himself, who though His Body was dead, was not dead. For He raised up that which was dead. He raised up Himself, who in Himself was alive, but in His Body that was to be raised was dead. For not the Father only, of whom it was said by the Apostle, “Wherefore God also hath exalted Him,” raised the Son, but the Lord also raised Himself, that is, His Body. Whence He said, “Destroy this temple, and in three days I will raise it again.”[John 2:19] But the sinner is dead, especially he whom the load of sinful habit presseth down, who is buried as it were like Lazarus. For he was not merely dead, he was buried also. Whosoever then is oppressed by the load of evil habit, of a wicked life, of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 420, footnote 9 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Luke ix. 57, etc., where the case of the three persons is treated of, of whom one said, ‘I will follow thee whithersoever thou goest,’ and was disallowed: another did not dare to offer himself, and was aroused; the third wished to delay, and was blamed. (HTML)
CCEL Footnote 3249 (In-Text, Margin)
... He hath said Himself, “Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven.” And of such was this man, nor did he know himself so well as the Physician knew him. For if he saw himself to be a dissembler now, if he had known himself at this time to be full of duplicity and guile, then he did not know with Whom he was speaking. For He it is of whom the Evangelist says, “He had no need that any one should testify to Him of man, for He Himself knew what was in man.”[John 2:25] What then did He answer? “Foxes have holes, and the birds of the air have nests, but the Son of Man hath not where to lay His Head.” But where hath He not? In thy faith. For in thy heart foxes have holes, thou art full of guile; in thy heart birds ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 473, footnote 5 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, John ii. 2, ‘and Jesus also was bidden, and his disciples, to the marriage.’ (HTML)
CCEL Footnote 3672 (In-Text, Margin)
... the same power to make bread of stone; but He did it not, that He might despise the tempter’s will. For no otherwise is the tempter overcome, but by being despised. And when He had overcome the devil’s temptation, “Angels came and ministered to Him.” He then who had so great power, why did He not do the one, and do the other? Read, yea, recollect what thou hast just heard, when He did this, when, that is, He made of the water wine; what did the Evangelist add? “And His disciples believed on Him.”[John 2:11] Would the devil on the other occasion have believed on Him?
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 482, 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, John v. 19, ‘The Son can do nothing of Himself, but what He seeth the Father doing.’ (HTML)
CCEL Footnote 3751 (In-Text, Margin)
... into darkness, and that one who was not, by being born should come forth to light? What so marvellous, what so difficult to comprehend? But with God easy to be done. Marvel at these things, awake; at His unusual works, thou canst wonder, are they greater than those which thou art accustomed to see? Men wondered that our Lord God Jesus Christ filled so many thousands with five loaves; and they do not wonder that through a few grains the whole earth is filled with crops. When the water was made wine,[John 2:9] men saw it, and were amazed; what else takes place with the rain along the root of the vine? He did the one, He does the other; the one that thou mayest be fed, the other that thou mayest wonder. But both are wonderful, for both are the works of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 361, 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 XV. 24, 25. (HTML)
CCEL Footnote 1486 (In-Text, Margin)
... in the flesh, and when he lay buried in his sepulchre. For when certain men, who were carrying a dead person, had fled thither for refuge from an onset of their enemies, and had laid him down therein, he instantly came again to life. And yet there were some works that Christ did which none other man did: as, when He fed the five thousand men with five loaves, and the four thousand with seven; when He walked on the waters, and gave Peter power to do the same; when He changed the water into wine;[John 2:9] when He opened the eyes of a man that was born blind, and many besides, which it would take long to mention. But we are answered, that others also have done works which even He did not, and which no other man has done. For who else save Moses smote ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 108, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXVIII (HTML)
CCEL Footnote 989 (In-Text, Margin)
... that they might not have to suffer with Him. This may also be understood thus: “My friends,” that is, those who feigned themselves “My friends:” for they feigned themselves His friends, when they said, “We know that Thou teachest the way of God in truth;” when they wished to try Him, whether tribute ought to be paid to Cæsar; when He convinced them out of their own mouth, they wished to seem to be His friends. “But He needed not that any should testify of man, for He Himself knew what was in man;”[John 2:25] so that when they spoke unto Him words of friendship, He answered them, “Why tempt ye Me, ye hypocrites?” “My friends and my neighbours” then “drew near and stood over against me, and my neighbours stood afar off.” You understand what I said. I ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 131, footnote 12 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XLI (HTML)
CCEL Footnote 1216 (In-Text, Margin)
... shall be done in a dry?” When can a green tree be consumed by the fire of thorns? For they blazed as fire among thorns. Fire consumeth thorns, but whatsoever green tree it is applied to, is not easily kindled.…Yet lest ye think that God the Father of Christ could raise up Christ, that is, the Flesh of His Son, and that Christ Himself, though He be the Word equal with the Father, could not raise up His own Flesh; hear out of the Gospel, “Destroy this temple, and in three days I will raise it up.”[John 2:19] “But,” said the Evangelist (lest even after this we should doubt), “He spake of the temple of His Body. Raise Me up, and I will requite them.”
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 226, footnote 9 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LVII (HTML)
CCEL Footnote 2140 (In-Text, Margin)
... Himself hath raised again. Hear ye how the Father hath raised Him again: the Apostle saith, “He hath been made,” he saith, “obedient unto death, even the death of the Cross: wherefore God also hath exalted Him, and hath given Him a name which is above every name.” Ye have heard of the Father raising again and exalting the Son; hear ye how that He too Himself His flesh hath raised again. Under the figure of a temple He saith to the Jews, “Destroy this Temple, and in three days I will raise it up.”[John 2:19] But the Evangelist hath explained to us what it was that He said: “But this,” he saith, “He spake of the Temple of His Body.” Now therefore out of the person of one praying, out of the person of a man, out of the person of the flesh, He saith, “He ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 230, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LVIII (HTML)
CCEL Footnote 2170 (In-Text, Margin)
... Psalm: “Hypocrites,” saith the Lord to the Pharisees, “how are ye able good things to speak, when ye are evil men?.…Either make the tree good, and the fruit thereof good: or make the tree evil, and the fruit thereof evil.” Why wilt thou whiten thee, wall of mud? I know thy inward parts, I am not deceived by thy covering: I know what thou holdest forth, I know what thou coverest. “For there was no need for Him, that any one to Him should bear testimony of man: for He knew Himself what was in man.”[John 2:25] For He knew what was in man, who had made man, and who had been made Man, in order that He might seek man.…
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 264, footnote 10 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXIV (HTML)
CCEL Footnote 2505 (In-Text, Margin)
... a bitter thing, in order that they may shoot in secret One unspotted” (ver. 4). The bow he calleth lyings in wait. For he that with sword fighteth hand to hand, openly fighteth: he that shooteth an arrow deceiveth, in order to strike. For the arrow smiteth, before it is foreseen to come to wound. But whom could the lyings in wait of the human heart escape? Would they escape our Lord Jesus Christ, who had no need that any one should bear witness to Him of man? “For Himself knew what was in man,”[John 2:25] as the Evangelist testifieth. Nevertheless, let us hear them, and look upon them in their doings as if the Lord knew not what they devise. The expression he used, “They have bended the bow,” is the same as, “in secret:” as if they were deceiving by ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 275, footnote 12 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXVI (HTML)
CCEL Footnote 2599 (In-Text, Margin)
6. Observe also the very lie of the false witnesses in the Gospel, and see how it is about Resurrection. For when to the Lord had been said, “What sign showest Thou to us, that Thou doest these things?”[John 2:18] besides that which He had spoken about Jonah through another similitude of this same thing also He spake, that ye might know this peculiar sign had been especially pointed out: “Destroy this Temple,” He saith, “and in three days I will raise it up.” And they said, “In forty and six years was builded this temple, and wilt Thou in three days raise it up?” And the evangelist explaining what it was, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 276, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXVI (HTML)
CCEL Footnote 2601 (In-Text, Margin)
... Gospel, and see how it is about Resurrection. For when to the Lord had been said, “What sign showest Thou to us, that Thou doest these things?” besides that which He had spoken about Jonah through another similitude of this same thing also He spake, that ye might know this peculiar sign had been especially pointed out: “Destroy this Temple,” He saith, “and in three days I will raise it up.” And they said, “In forty and six years was builded this temple, and wilt Thou in three days raise it up?”[John 2:19-20] And the evangelist explaining what it was, “But this,” he saith, “spake Jesus of the Temple of His Body.” Behold this His power He said He would show to men in the same thing as that from whence He had given the similitude of a Temple, because of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 276, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXVI (HTML)
CCEL Footnote 2602 (In-Text, Margin)
... to us, that Thou doest these things?” besides that which He had spoken about Jonah through another similitude of this same thing also He spake, that ye might know this peculiar sign had been especially pointed out: “Destroy this Temple,” He saith, “and in three days I will raise it up.” And they said, “In forty and six years was builded this temple, and wilt Thou in three days raise it up?” And the evangelist explaining what it was, “But this,” he saith, “spake Jesus of the Temple of His Body.”[John 2:21] Behold this His power He said He would show to men in the same thing as that from whence He had given the similitude of a Temple, because of His flesh, which was the Temple of the Divinity hidden within. Whence the Jews outwardly saw the Temple, the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 276, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXVI (HTML)
CCEL Footnote 2603 (In-Text, Margin)
... His flesh, which was the Temple of the Divinity hidden within. Whence the Jews outwardly saw the Temple, the Deity dwelling within they saw not. Out of those words of the false witnesses made up a lie to say against Him, out of those very words wherein He mentioned His future Resurrection, in speaking of the Temple. For false witnesses, when they were asked what they had heard Him say, alleged against Him: “We heard Him saying, I will destroy this Temple, and after three days I will raise it up.”[John 2:19] “After three days I will raise up,” they had heard: “I will destroy,” they had not heard: but had heard “destroy ye.” One word they changed and a few letters, in order to support their false testimony. But for whom changest thou a word, O human ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 303, footnote 11 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXIX (HTML)
CCEL Footnote 2942 (In-Text, Margin)
... stranger to the sons of My mother” (ver. 8). To the sons of the Synagogue He became a stranger…Why so? Why did they not acknowledge? Why did they call Him an alien? Why did they dare to say, we know not whence He is? “Because the zeal of Thine House hath eaten Me up:” that is, because I have persecuted in them their own iniquities, because I have not patiently borne those whom I have rebuked, because I have sought Thy glory in Thy House, because I have scourged them that in the Temple dealt unseemly:[John 2:15] in which place also there is quoted, “the zeal of Thine House hath eaten Me up.” Hence an alien, hence a Stranger; hence, we know not whence He is. They would have acknowledged whence I am, if they had acknowledged that which Thou hast commanded. ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 583, footnote 4 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXIX (HTML)
Tadze. (HTML)
CCEL Footnote 5332 (In-Text, Margin)
137. But what is it that followeth: “My zeal hath caused me to pine” (ver. 139); or, as other copies read, Thy zeal? Others have also, “The zeal of Thy house:” and, “hath eaten me up,” instead of, “hath caused me to pine.” This, as it seems to me, has been considered as an emendation to be introduced from another Psalm, where it is written, “The zeal of Thy house hath eaten me up:”[John 2:17] a text quoted also, as we know, in the Gospel. The two words, however, “hath caused me to pine,” and “hath eaten me up,” are somewhat like. But the words, “my zeal,” which most of the copies read, occasion no dispute: for what wonder is it if every man pineth away from his own zeal? The words read in other ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 202, footnote 5 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Homily on the Passage (Matt. xxvi. 19), 'Father If It Be Possible Let This Cup Pass from Me,' Etc., and Against Marcionists and Manichæans. (HTML)
Against Marcionists and Manichæans. (HTML)
CCEL Footnote 634 (In-Text, Margin)
... signifying the Virgin and the undefiled nature of Mary. Then indicating the cross he said “Thou didst lie down and slumber as a lion, and as a lion’s whelp; who shall raise him up?” Here he called death a slumbering and a sleep, and with death he combined the resurrection when he said “who shall raise him up?” No one indeed save he himself—wherefore also Christ said “I have power to lay down my life, and I have power to take it again,” and again “Destroy this temple and in three days I will raise it up.”[John 2:19] And what is meant by the words “thou didst lie down and slumber as a lion?” For as the lion is terrible not only when he is awake but even when he is sleeping, so Christ also not only before the cross but also on the cross itself and in the very ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 218, footnote 6 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Homily on the Paralytic Let Down Through the Roof: and Concerning the Equality of the Divine Father and the Son. (HTML)
Homily on the Paralytic Let Down Through the Roof. (HTML)
CCEL Footnote 731 (In-Text, Margin)
... which was concerned with the cure of the paralytic’s body, wishing to prove to them the power of His Godhead. For that it is an attribute of God alone, a sign of His deity to shew the secrets of His mind, the Scripture saith “Thou alone knowest men’s hearts.” Seest thou that this word “alone,” is not used with a view of contrasting the Son with the Father. For if the Father alone knows the heart, how does the Son know the secrets of the mind? “For He Himself” it is said, “knew what was in man;”[John 2:25] and Paul when proving that the knowledge of secret things is a special attribute of God says, “and He that searchest the heart,” shewing that this expression is equivalent to the appellation “God.” For just as when I say “He who causeth rain said,” ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 291, footnote 2 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Letters of St. Chrysostom to Olympias. (HTML)
To My Lady. (HTML)
CCEL Footnote 915 (In-Text, Margin)
... all men come to Him.” For these were the words of men who were already irritated, and agitated by ill-will, and consumed by that passion. For the same reason also one of the disciples who said these things disputed with a certain Jew and raised a contentious argument about purifying, comparing one kind of baptism with another, the baptism of John with that of the disciples of Christ. “For there arose” it is said, “a questioning on the part of John’s disciples with a certain Jew about purifying.”[John 2:25] And when He began to work miracles how many calumniators He had! Some called Him a Samaritan and demoniac saying “Thou art a Samaritan and hast a Devil” others “a deceiver,” saying “This man is not of God but deceiveth the multitude” others “a ...
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 15, footnote 2 (Image)
Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans
A Commentary on the Acts of the Apostles (HTML)
Homily II on Acts i. 6. (HTML)
CCEL Footnote 48 (In-Text, Margin)
... it is added, “Shall thus come.” (ib. xxv. 31.) They recover their breath a little; if indeed He shall come again, if also thus come, and not be unapproachable! And that expression also, that it is “from them” He is taken up, is not idly added. And of the Resurrection indeed Christ Himself bears witness (because of all things this is, next to the Nativity, nay even above the Nativity, the most wonderful: His raising Himself to life again): for, “Destroy,” He says, “this Temple, and in three days I[John 2:19] will raise it up.” (John ii. 19.) “Shall thus come,” say they. If any therefore desires to see Christ; if any grieves that he has not seen Him: having this heard, let him show forth an admirable life, and certainly he shall see Him, and shall not be ...
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 26, footnote 3 (Image)
Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans
A Commentary on the Acts of the Apostles (HTML)
Homily IV on Acts ii. 1, 2. (HTML)
CCEL Footnote 97 (In-Text, Margin)
... what has been said from the beginning. (Recapitulation.) “And when the day of Pentecost,” etc. “It filled,” he says, “the house.” That wind πνοὴ was a very pool of water. This betokened the copiousness, as the fire did the vehemence. This nowhere happened in the case of the Prophets: for to uninebriated souls such accesses are not attended with much disturbance; but “when they have well drunken,” then indeed it is as here, but with the Prophets it is otherwise.[John 2:10] (Ez. iii. 3.) The roll of a book is given him, and Ezekiel ate what he was about to utter. “And it became in his mouth,” it is said, “as honey for sweetness.” (And again the hand of God touches the tongue of another Prophet; but here it is the Holy ...
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 28, footnote 3 (Image)
Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans
A Commentary on the Acts of the Apostles (HTML)
Homily IV on Acts ii. 1, 2. (HTML)
CCEL Footnote 108 (In-Text, Margin)
... of new wine’” (John viii. 48), and therefore mocked. O the effrontery! And what wonder is it? Since even of the Lord Himself, when casting out devils, they said that He had a devil! For so it is; wherever impudent assurance exists, it has but one object in view, to speak at all hazards, it cares not what; not that the man should say something real and relevant to the matter of discourse, but that he should speak no matter what. [“They are full of new wine.”] Quite a thing of course (is not it?),[John 2:10] that men in the midst of such dangers, and dreading the worst, and in such despondency, have the courage to utter such things! And observe: since this was unlikely; because they would not have been drinking much [at that early hour], they ascribe ...
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 153, footnote 7 (Image)
Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine
The Church History of Eusebius. (HTML)
Book III (HTML)
The Order of the Gospels. (HTML)
CCEL Footnote 768 (In-Text, Margin)
11. They say, therefore, that the apostle John, being asked to do it for this reason, gave in his Gospel an account of the period which had been omitted by the earlier evangelists, and of the deeds done by the Saviour during that period; that is, of those which were done before the imprisonment of the Baptist. And this is indicated by him, they say, in the following words: “This beginning of miracles did Jesus”;[John 2:11] and again when he refers to the Baptist, in the midst of the deeds of Jesus, as still baptizing in Ænon near Salim; where he states the matter clearly in the words: “For John was not yet cast into prison.”
Nicene and Post-Nicene Fathers, Series 2, Volume 2, page 83, footnote 12 (Image)
Socrates: Church History from A.D. 305-438; Sozomenus: Church History from A.D. 323-425
The Ecclesiastical History of Socrates Scholasticus. (HTML)
Book III (HTML)
Quotations from Athanasius' 'Defense of his Flight.' (HTML)
CCEL Footnote 507 (In-Text, Margin)
... himself: from which it may be inferred that the saints have always been justly influenced by the same principle, since whatever is recorded of him as man, is applicable to mankind in general. For he took on himself our nature, and exhibited in himself the affections of our infirmity, which John has thus indicated: ‘Then they sought to take him; but no man laid hands on him, because his hour was not yet come.’ Moreover, before that hour came, he himself said to his mother, ‘Mine hour is not yet come;’[John 2:4] and to those who were denominated his brethren, ‘My time is not yet come.’ Again when the time had arrived, he said to his disciples, ‘Sleep on now, and take your rest: for behold the hour is at hand, and the Son of man shall be betrayed into the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 27, footnote 1 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Counter-statements of Theodoret. (HTML)
CCEL Footnote 181 (In-Text, Margin)
... shall oppose his statement with all our might, and shall confute his blasphemy, for the mixture is of necessity followed by confusion; and the admission of confusion destroys the individuality of each nature. Things that are undergoing mixture do not remain what they were, and to assert this in the case of God the Word and of the seed of David would be most absurd. We must obey the Lord when He exhibits the two natures and says to the Jews, “Destroy this temple and in three days I will raise it up.”[John 2:19] But if there had been mixture then God had not remained God, neither was the temple recognised as a temple; then the temple was God and God was temple. This is involved in the theory of the mixture. And it was quite superfluous for the Lord to say ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 31, footnote 7 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Counter-statements of Theodoret. (HTML)
CCEL Footnote 234 (In-Text, Margin)
... it was not the Christ who suffered, but the man assumed of us by God. Wherefore also the blessed Isaiah exclaims in his prophecy, “A man of sorrows and acquainted with grief.” And the Lord Christ Himself said to the Jews, “Why seek ye to kill me, a man that hath told you the truth?” But what is threatened with death is not the very life, but he that hath a mortal nature. And giving this lesson in another place the Lord said to the Jews, “Destroy this temple, and in three days I will raise it up.”[John 2:9] Therefore what was destroyed was the (temple descended) from David, and, after its destruction, it was raised up by the only begotten Word of God impassibly begotten of the Father before the ages.
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 178, footnote 2 (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 Immutable. (HTML)
CCEL Footnote 1129 (In-Text, Margin)
“For a temple absolutely holy and undefiled is the tabernacle of the word according to the flesh, wherein God visibly made his habitation and dwelt, and we assert this not of conjecture, for He who is by nature the Son of this God when predicting the destruction and resurrection of the temple distinctly instructs us by His teaching when He says to the murderous Jews, ‘Destroy this temple and in three days I will raise it up.’”[John 2:19]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 194, footnote 2 (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 1250 (In-Text, Margin)
... ago, then the natures were not confounded, but remained unimpaired. And as long as we hold thus we shall perceive too the harmony of the Evangelists, for while the one proclaims the divine attributes of the one only begotten—the Lord Christ—the other sets forth His human qualities. So too Christ our Lord Himself teaches us, at one time calling Himself Son of God and at another Son of man: at one time He gives honour to His Mother as to her that gave Him birth; at another He rebukes her as her Lord.[John 2:4] At one time He finds no fault with them that style Him Son of David; at another He teaches the ignorant that He is not only David’s Son but also David’s Lord. He calls Nazareth and Capernaum His country, and again He exclaims “Before Abraham was I ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 205, footnote 2 (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 1334 (In-Text, Margin)
... turned into flesh; His appearance was not unreal; keeping ever His own substance immutably and invariably He took the first fruits of our nature, and united them to Himself. God the Word did not take His beginning from the Virgin, but being coeternal with His own Father He of infinite kindness deigned to unite to Himself the first fruits of our nature, undergoing no mixture but in either substance appearing one and the same, as it is written ‘Destroy this temple and in three days I will raise it up.’[John 2:19] For the divine Christ, as touching my substance which he took is destroyed, and the same Christ raises the destroyed temple as touching the divine substance in which also He is Creator of all things. Never at any time after the Union which He ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 230, 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 1493 (In-Text, Margin)
Eran. —And where doth the Lord shew that the body was being offered? Or are you going to bring me once more that well worn passage “Destroy this temple and in three days I will raise it up”?[John 2:19] Or with your conceited self-sufficiency are you going to quote me the words of the Evangelist? “But He spake of the temple of his body. When therefore He was risen from the dead His disciples remembered that He had said this unto them and they believed the Scripture and the words which He had said.”
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 230, 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 1494 (In-Text, Margin)
Eran. —And where doth the Lord shew that the body was being offered? Or are you going to bring me once more that well worn passage “Destroy this temple and in three days I will raise it up”? Or with your conceited self-sufficiency are you going to quote me the words of the Evangelist? “But He spake of the temple of his body. When therefore He was risen from the dead His disciples remembered that He had said this unto them and they believed the Scripture and the words which He had said.”[John 2:21-22]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 237, 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)
The Impassible. (HTML)
CCEL Footnote 1538 (In-Text, Margin)
“When therefore the blessed Paul says the Father ‘raised’ the Son ‘from the dead’ John tells us that Jesus said ‘Destroy this temple and in three days I will raise it up…but He spake’ of His own ‘body.’[John 2:19] So it is clear to them that take heed that at the raising of the body the Son is said by Paul to have been raised from the dead, for he refers what concerns the body to the Son’s person, and just so when he says ‘the Father gave life to the Son’ it must be understood that the life was given to the Flesh. For if He Himself is life how can the life receive life?”
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 240, footnote 6 (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 1554 (In-Text, Margin)
“Peter said, ‘God hath made this Jesus both Lord and Christ’ and said too, ‘this Jesus whom ye crucified God hath raised up.’ Now it was the manhood, not the Godhead, which became a corpse, and He who raised it was the Word, the power of God, who said in the Gospel, ‘Destroy this temple and in three days I will raise it up.’[John 2:19] So when it is said that God hath made Him who became a corpse and rose from the dead both Lord and Christ, what is meant is the flesh, and not the Godhead of the Son.”
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 241, 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 Impassible. (HTML)
CCEL Footnote 1560 (In-Text, Margin)
“‘What sign shewest Thou unto us seeing that Thou doest these things?’[John 2:18] What then does He reply Himself? ‘Destroy this temple,’ He says, ‘and in three days I will raise it up,’ speaking of His own body, but they did not understand Him.”
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 241, 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 1561 (In-Text, Margin)
“‘What sign shewest Thou unto us seeing that Thou doest these things?’ What then does He reply Himself? ‘Destroy this temple,’ He says, ‘and in three days I will raise it up,’[John 2:19] speaking of His own body, but they did not understand Him.”
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 241, 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 1562 (In-Text, Margin)
“Why does not the evangelist pass this by? Why did he add the correction, ‘But He spake of the temple of his body’?[John 2:21] for He did not say destroy this ‘body,’ but ‘temple’ that He might shew the indwelling God. Destroy this temple which is far more excellent than that of the Jews. The Jewish temple contained the Law; this temple contains the Lawgiver; the former the letter that killeth; the latter the spirit that giveth life.”
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 245, 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)
Demonstrations by Syllogisms. (HTML)
That God the Word is Immutable. (HTML)
5. That which inhabits a tabernacle is distinct from the tabernacle which is inhabited. The Evangelist calls the flesh a tabernacle, and says that God the Word tabernacled therein. “The Word,” he says, “was made flesh and dwelt among us.” Now if He was made flesh by mutation, He did not dwell in flesh. But we have been taught that He dwelt in flesh; for the same Evangelist in another place calls His body a temple.[John 2:19] We must therefore believe the Evangelist’s explanation and interpretation of what to some seemed ambiguous.
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 314, 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)
To the Monks of Constantinople. (HTML)
CCEL Footnote 2025 (In-Text, Margin)
Now he has given us much instruction on the same point in these few words. First he states that the assumed nature derives its descent from the loins of David; secondly that He took not a body only, but also an immortal soul, and thirdly that He delivered body and soul to death, and, after taking them again, raised them as He would. His own words are “Destroy this temple and in three days I will raise it up.”[John 2:19] But we have learnt that the divine nature is immortal. What suffered was the passible, and the impassible remained impassible. For God the Word was made man not to render the impassible nature passible, but on the passible nature, by means of the Passion, to bestow the boon of impassibility. ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 326, footnote 1 (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 2160 (In-Text, Margin)
... in the last days for us men and our salvation (was born) of the Virgin Mary; that the same Lord is of one substance with the Father as touching the Godhead, and of one substance with us as touching the manhood. For there was an union of two natures. Wherefore we acknowledge one Christ, one Son, one Lord; but we do not destroy the union; we believe it to have been made without confusion, in obedience to the word of the Lord to the Jews, “Destroy this temple and in three days I will raise it up.”[John 2:19] If on the contrary there had been mixture and confusion, and one nature was made out of both, He ought to have said “Destroy me and in three days I shall be raised.” But now, to show that there is a distinction between God according to His nature, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 328, footnote 8 (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 2192 (In-Text, Margin)
... Almighty, the Uncircumscribed, the Immutable and Invariable, but that the nature quickened by the power of God, was according to the Apostle’s teaching dead and buried, both death and burial being proper to the form of the servant. “He broke the gates of brass and cut the bars of iron in sunder” and destroyed the power of death and in three days raised His own temple. These are proofs of the form of God in accordance with the Lord’s words “Destroy this temple and in three days I will raise it up.”[John 2:19] Thus in the one Christ through the sufferings we contemplate the manhood and through the miracles we apprehend the Godhead. We do not divide the two natures into two Christs, and we know that of the Father God the Word was begotten and that of the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 331, footnote 1 (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 2224 (In-Text, Margin)
... He took not on Him the nature of angels; but He took on Him the seed of Abraham.” And again; Forasmuch then as the children are partakers of flesh and blood, He also Himself likewise took part of the same.” Thus He was both passible and impassible; mortal and immortal; passible, on the one hand, and mortal, as man; impassible, on the other, and immortal, as God. As God He raised His own flesh, which was dead;—as His own words declare: “Destroy this temple, and in three days I will raise it up.”[John 2:29] And as man, He was passible and mortal up to the time of the passion. For, after the resurrection, even as man He is impassible, immortal, and incorruptible; and He discharges divine lightnings; not that according to the flesh He has been changed ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 259, footnote 12 (Image)
Athanasius: Select Writings and Letters
Defence of His Flight. (Apologia de Fuga.) (HTML)
Defence of His Flight. (Apologia de Fuga.) (HTML)
Example of Our Lord. (HTML)
CCEL Footnote 1445 (In-Text, Margin)
... to flee; and we ought therefore to assign the same for the conduct of all the Saints. (For whatever is written concerning our Saviour in His human nature, ought to be considered as applying to the whole race of mankind; because He took our body, and exhibited in Himself human infirmity.) Now of this cause John has written thus, ‘They sought to take Him: but no man laid hands on Him, because His hour was not yet come.’ And before it came, He Himself said to His Mother, ‘Mine hour is not yet come[John 2:4]:’ and to them who were called His brethren, ‘My time is not yet come.’ And again, when His time was come, He said to the disciples, ‘Sleep on now, and take your rest: for behold, the hour is at hand, and the Son of man is betrayed into the hands of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 414, footnote 10 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse III (HTML)
Texts Explained; Tenthly, Matthew xi. 27; John iii. 35, &c. These texts intended to preclude the Sabellian notion of the Son; they fall in with the Catholic doctrine concerning the Son; they are explained by 'so' in John v. 26. (Anticipation of the next chapter.) Again they are used with reference to our Lord's human nature; for our sake, that we might receive and not lose, as receiving in Him. And consistently with other parts of Scripture, which shew that He had the power, &c., before He received it. He was God and man, and His actions are often at once divine and human. (HTML)
... ignorance is proper, as has been said. And that this is really so, observe how the Lord who inquired where Lazarus lay, Himself said, when He was not on the spot but a great way off, ‘Lazarus is dead,’ and where he was dead; and how that He who is considered by them as ignorant, is He Himself who foreknew the reasonings of the disciples, and was aware of what was in the heart of each, and of ‘what was in man,’ and, what is greater, alone knows the Father and says, ‘I in the Father and the Father in Me.[John 2:25] ’
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 416, 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 III (HTML)
Texts Explained; Tenthly, Matthew xi. 27; John iii. 35, &c. These texts intended to preclude the Sabellian notion of the Son; they fall in with the Catholic doctrine concerning the Son; they are explained by 'so' in John v. 26. (Anticipation of the next chapter.) Again they are used with reference to our Lord's human nature; for our sake, that we might receive and not lose, as receiving in Him. And consistently with other parts of Scripture, which shew that He had the power, &c., before He received it. He was God and man, and His actions are often at once divine and human. (HTML)
... us, considering the nature of what is said and that they are foreign to God, not impute them to the Word’s Godhead, but to His manhood. For though ‘the Word became flesh,’ yet to the flesh are the affections proper; and though the flesh is possessed by God in the Word, yet to the Word belong the grace and the power. He did then the Father’s works through the flesh; and as truly contrariwise were the affections of the flesh displayed in Him; for instance, He inquired and He raised Lazarus, He chid[John 2:4] His Mother, saying, ‘My hour is not yet come,’ and then at once He made the water wine. For He was Very God in the flesh, and He was true flesh in the Word. Therefore from His works He revealed both Himself as Son of God, and His own Father, and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 446, footnote 10 (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)
... far as it is fitting to God to inhabit a temple, of which the image, made of stones, He by Solomon commanded the ancient people to build; whence, on the appearance of the Truth, the image ceased. For when the ruthless men wished to prove the image to be the truth, and to destroy that true habitation which we surely believe His union with us to be, He threatened them not; but knowing that their crime was against themselves, He says to them, ‘Destroy this Temple, and in three days I will raise it up[John 2:19],’ He, our Saviour, surely shewing thereby that the things about which men busy themselves, carry their dissolution with them. For unless the Lord had built the house, and kept the city, in vain did the builders toil, and the keepers watch. And so ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 122, footnote 2 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
After expounding the high estate of the Almighty, the Eternity of the Son, and the phrase “being made obedient,” he shows the folly of Eunomius in his assertion that the Son did not acquire His sonship by obedience. (HTML)
... good. But what need is there to linger over this idle talk? Any one can see that even at that time with reference to which S. Paul says that He became obedient (and he tells us that He became obedient in this wise, namely, by becoming for our sakes flesh, and a servant, and a curse, and sin),—even then, I say, the Lord of glory, Who despised the shame and embraced suffering in the flesh, did not abandon His free will, saying as He does, “Destroy this temple, and in three days I will raise it up[John 2:19];” and again, “No man taketh My life from Me; I have power to lay it down, and I have power to take it again ”; and when those who were armed with swords and staves drew near to Him on the night before His Passion, He caused them all to go backward ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 127, footnote 11 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
He expounds the passage of the Gospel, “The Father judgeth no man,” and further speaks of the assumption of man with body and soul wrought by the Lord, of the transgression of Adam, and of death and the resurrection of the dead. (HTML)
Before passing on, however, to what follows, I will further mention the one text, “Destroy this temple, and in three days I will raise it up[John 2:19].” Just as we, through soul and body, become a temple of Him Who “dwelleth in us and walketh in us,” even so the Lord terms their combination a “temple,” of which the “destruction” signifies the dissolution of the soul from the body. And if they allege the passage in the Gospel, “The Word was made flesh,” in order to make out that the flesh was taken into the Godhead without the soul, on the ground that the soul is not ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 128, footnote 9 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
He proceeds to discuss the views held by Eunomius, and by the Church, touching the Holy Spirit; and to show that the Father, the Son, and the Holy Ghost are not three Gods, but one God. He also discusses different senses of “Subjection,” and therein shows that the subjection of all things to the Son is the same as the subjection of the Son to the Father. (HTML)
... comfort, surely claims as His own the name of “Comforter.” For assuredly he Who does the work of a Comforter does not disdain the name belonging to the work: for David says to the Father, “Thou, Lord, hast holpen me and comforted me,” and the great Apostle applies to the Father the same language, when he says, “Blessed be the God and Father of our Lord Jesus Christ, Who comforteth us in all our tribulation ”; and John, in one of his Catholic Epistles, expressly gives to the Son the name of Comforter[John 2:1]. Nay, more, the Lord Himself, in saying that another Comforter would be sent us, when speaking of the Spirit, clearly asserted this title of Himself in the first place. But as there are two senses of the word ... three illustrious wives. We shall see the fountain in which the eunuch was immersed by Philip. We shall make a pilgrimage to Samaria, and side by side venerate the ashes of John the Baptist, of Elisha, and of Obadiah. We shall enter the very caves where in the time of persecution and famine the companies of the prophets were fed. If only you will come, we shall go to see Nazareth, as its name denotes, the flower of Galilee. Not far off Cana will be visible, where the water was turned into wine.[John 2:1-11] We shall make our way to Tabor, and see the tabernacles there which the Saviour shares, not, as Peter once wished, with Moses and Elijah, but with the Father and with the Holy Ghost. Thence we shall come to the Sea of Gennesaret, and when there we ... 11. Throughout the book I have made many remarks in a tone of great moderation on virginity, widowhood, and marriage. But for the sake of brevity, I will here adduce but one passage, and that of such a kind that no one, I think, will be found to gainsay it save some one who wishes to prove himself malicious or mad. In describing our Lord’s visit to the marriage at Cana in Galilee,[John 2:1-2] after some other remarks I have added these: “He who went but once to a marriage has taught us that a woman should marry but once; and this fact might tell against virginity if we failed to give marriage its due place—after virginity that is, and chaste widowhood. But, as it is only heretics who condemn ... ... Rachel too is a drawer of water and wins a kiss thereby from the supplanter Jacob. When the daughters of the priests of Midian are in a strait to reach the well, Moses opens a way for them and delivers them from outrage. The Lord’s forerunner at Salem (a name which means peace or perfection) makes ready the people for Christ with spring-water. The Saviour Himself does not preach the kingdom of heaven until by His baptismal immersion He has cleansed the Jordan. Water is the matter of His first miracle[John 2:1] and it is from a well that the Samaritan woman is bidden to slake her thirst. To Nicodemus He secretly says:—“Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God.” As His earthly course began with water, so it ... ... Rachel too is a drawer of water and wins a kiss thereby from the supplanter Jacob. When the daughters of the priests of Midian are in a strait to reach the well, Moses opens a way for them and delivers them from outrage. The Lord’s forerunner at Salem (a name which means peace or perfection) makes ready the people for Christ with spring-water. The Saviour Himself does not preach the kingdom of heaven until by His baptismal immersion He has cleansed the Jordan. Water is the matter of His first miracle[John 2:11] and it is from a well that the Samaritan woman is bidden to slake her thirst. To Nicodemus He secretly says:—“Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God.” As His earthly course began with water, so it ... ... none is richer than he, for his wicker basket contains the body of the Lord, and his plain glass-cup the precious blood. Like his Master he has banished greed out of the temple; and without either scourge of cords or words of chiding he has overthrown the chairs of them that sell doves, that is, the gifts of the Holy Spirit. He has upset the tables of Mammon and has scattered the money of the money-changers; zealous that the house of God may be called a house of prayer and not a den of robbers.[John 2:14-16] In his steps follow closely and in those of others like him in virtue, whom the priesthood makes poor men and more than ever humble. Or if you will be perfect, go out with Abraham from your country and from your kindred, and go whither you know not. ... 13. The last proposition of Helvidius was this, and it is what he wished to show when he treated of the first-born, that brethren of the Lord are mentioned in the Gospels. For example, “Behold, his mother and his brethren stood without, seeking to speak to him.” And elsewhere,[John 2:12] “After this he went down to Capernaum, he, and his mother, and his brethren.” And again, “His brethren therefore said unto him, Depart hence, and go into Judæa, that thy disciples also may behold the works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world.” ... 6. We worship, therefore, as the Father of Christ, the Maker of heaven and earth, the God of Abraham, Isaac, and Jacob; to whose honour the former temple also, over against us here, was built. For we shall not tolerate the heretics who sever the Old Testament from the New, but shall believe Christ, who says concerning the temple, Wist ye not that I must be in My Father’s house? and again, Take these things hence, and make not my Father’s house a house of merchandise[John 2:16], whereby He most clearly confessed that the former temple in Jerusalem was His own Father’s house. But if any one from unbelief wishes to receive yet more proofs as to the Father of Christ being the same as the Maker of the world, let him hear Him say ... 31. He cleansed the temple of those who made merchandise of God, and trafficked in the things of Christ, imitating Christ[John 2:15] in this also; only it was with persuasive words, not with a twisted scourge that this was wrought. He reconciled also those who were at variance, both with one another and with him, without the aid of any coadjutor. Those who had been wronged he set free from oppression, making no distinction as to whether they were of his own or of the opposite party. He restored too the teaching which had been overthrown: the Trinity was once more ... ... Shepherd of Israel, and now of the whole world also. As a Lamb He is silent, yet He is the Word, and is proclaimed by the Voice of one crying in the wilderness. He is bruised and wounded, but He healeth every disease and every infirmity. He is lifted up and nailed to the Tree, but by the Tree of Life He restoreth us; yea, He saveth even the Robber crucified with Him; yea, He wrapped the visible world in darkness. He is given vinegar to drink mingled with gall. Who? He who turned the water into wine[John 2:1-11], who is the destroyer of the bitter taste, who is Sweetness and altogether desire. He lays down His life, but He has power to take it again; and the veil is rent, for the mysterious doors of Heaven are opened; the rocks are cleft, the dead arise. He ... ... Christ, slain before the Offering of the New Victim. If He flees into Egypt, joyfully become a companion of His exile. It is a grand thing to share the exile of the persecuted Christ. If He tarry long in Egypt, call Him out of Egypt by a reverent worship of Him there. Travel without fault through every stage and faculty of the Life of Christ. Be purified; be circumcised; strip off the veil which has covered thee from thy birth. After this teach in the Temple, and drive out the sacrilegious traders.[John 2:15] Submit to be stoned if need be, for well I wot thou shalt be hidden from those who cast the stones; thou shalt escape even through the midst of them, like God. If thou be brought before Herod, answer not for the most part. He will respect thy ... ... make it dwell with you as a guardian of your continence, safer than any number of eunuchs or of doorkeepers. Art thou not yet wedded to flesh? Fear not this consecration; thou art pure even after marriage. I will take the risk of that. I will join you in wedlock. I will dress the bride. We do not dishonour marriage because we give a higher honour to virginity. I will imitate Christ, the pure Grooms-man and Bridegroom, as He both wrought a miracle at a wedding, and honours wedlock with His Presence.[John 2:1-11] Only let marriage be pure and unmingled with filthy lusts. This only I ask; receive safety from the Gift, and give to the Gift the oblation of chastity in its due season, when the fixed time of prayer comes round, and that which is more precious ... They play the same trick with the word that describes the Incarnation, viz.: He was made Man, explaining it to mean, not, He was in the human nature with which He surrounded Himself, according to the Scripture, He knew what was in man;[John 2:25] but teaching that it means, He consorted and conversed with men, and taking refuge in the expression which says that He was seen on Earth and conversed with Men. And what can anyone contend further? They who take away the Humanity and the Interior Image cleanse by their newly invented mask only our outside, and that which is seen; so far in conflict with themselves that at one ... ... than I, and, more strongly, Now is My soul troubled exceedingly, and even this, My God, My God, why hast Thou forsaken me ” ? and many more, of which I shall speak in due time,—and yet, in the face of these constant expressions of His humility, to charge Him with presumption because He calls God His Father, as when He says, Every plant, which my heavenly Father hath not planted, shall be rooted up, or, Ye have made my Father’s house an house of merchandise[John 2:16]. I can conceive of no one foolish enough to regard His assertion, consistently made, that God is His Father, not as the simple truth sincerely stated from certain knowledge, but as a bold and baseless claim. We cannot denounce this constantly ... ... find used in God’s witness to Himself, while yet we do not aspire to find a parallel to the nature of God. But the minds of simple believers have been distressed by the mad heretical objection that it is wrong to accept a doctrine concerning God which needs, in order to become intelligible, the help of bodily analogies. And therefore, in accordance with that word of our Lord which we have already cited, That which is born of the flesh is flesh, but that which is born of the Spirit is Spirit[John 2:6], we have thought it expedient, since God is Spirit, to give to these comparisons a certain place in our argument. By so doing we shall avert from God the charge that He has deceived us in using these analogies; shewing, as we have done, that such ... 12. But perchance with the fearfulness of human ignorance, He feared the very power of death, which He possessed; so, though He died of His own accord, He feared because He was to die. If any think so, let them ask “To which was death terrible, to His Spirit or to His body?” If to His body, are they ignorant that the Holy One should not see corruption, that within three days He was to revive the temple of His body[John 2:19]? But if death was terrible to His Spirit, should Christ fear the abyss of hell, while Lazarus was rejoicing in Abraham’s bosom? It is foolish and absurd, that He should fear death, Who could lay down His soul, and take it up again, Who, to fulfil the mystery of human life, was about to die ... 59. How does He then lay down His soul, or take it up again? What is the meaning of this command He received? God could not lay it down, that is, die, or take it up again, that is, come to life. But neither did the body receive the command to take it up again; it could not do so of itself, for He said of the Temple of His body, Destroy this temple and after three days I will raise it up[John 2:19]. Thus it is God Who raises up the temple of His body. And Who lays down His soul to take it again? The body does not take it up again of itself: it is raised up by God. That which is raised up again must have been dead, and that which is living does not lay down its soul. God then was neither dead ... ... and body, and made His way even to the realms below, the debt which man must manifestly pay: but He rose again and abides for ever and looks down with an eye that death cannot dim upon His enemies, being exalted unto the glory of God and born once more Son of God after becoming Son of Man, as He had been Son of God when He first became Son of Man, by the glory of His resurrection. He looks down upon His enemies to whom He once said: Destroy this temple, and in three days I will build it up[John 2:19]. And so, now that this temple of His body has been built again, He surveys from His throne on high those who sought after His soul, and, set far beyond the power of human death, He looks down from heaven upon those who wrought His death, He who ... Virginity is the rule of life among the angels, the property of all incorporeal nature. This we say without speaking ill of marriage: God forbid! (for we know that the Lord blessed marriage by His presence[John 2:1], and we know him who said, Marriage is honourable and the bed undefiled), but knowing that virginity is better than marriage, however good. For among the virtues, equally as among the vices, there are higher and lower grades. We know that all mortals after the first parents of the race are the offspring of marriage. For the first parents were the work of virginity and not of marriage. ... ... dead and become the first-fruits of them that slept, and the first-born from the dead; and again, For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with Him. Even so, he said, as Christ rose again. Moreover, that the resurrection of the Lord was the union of uncorrupted body and soul (for it was these that had been divided) is manifest: for He said, Destroy this temple, and in three days I will raise it up[John 2:19]. And the holy Gospel is a trustworthy witness that He spoke of His own body. Handle Me and see, the Lord said to His own disciples when they were thinking that they saw a spirit, that it is I Myself, and that I am not changed : for ... ... himself from his enemies. For he celebrated the Lord’s passover when he was eighteen years old, as no one had done it before him. As then in zeal he was superior to those who went before him, so do ye, my sons, show zeal for God. Let zeal for God search you through, and devour you, so that each one of you may say: “The zeal of thine house hath eaten me up. ” An apostle of Christ was called the zealot. But why do I speak of an apostle? The Lord Himself said: “The zeal of thine house hath eaten Me up.”[John 2:17] Let it then be real zeal for God, not mean earthy zeal, for that causes jealousy. 103. Wilt thou know how free? “I am become as a man that hath no help, free among the dead.” And well is He called free, Who had power to raise Himself, according to that which is written: “Destroy this temple, and in three days I will raise it up.”[John 2:19] And well is He called free, Who had descended to rescue others. For He was made as a man, not, indeed, in appearance only, but so fashioned in truth, for He is man, and who shall know Him? For, “being made in the likeness of men, and being found in fashion as a man, He humbled Himself, becoming obedient even unto death,” in order that through that obedience we might see ... 14. We, however, can easily show that the words treat of the Son’s action, for the Son Himself indeed raised His own Body again, as He Himself said: “Destroy this Temple, and in three days I will raise it again.”[John 2:19] And He Himself quickens us together with His Body: “For as the Father raiseth the dead and quickeneth them, so also the Son quickeneth Whom He will.” And He Himself hath granted forgiveness for sins, saying, “Thy sins be forgiven thee.” He too hath nailed the handwriting of the record to His Cross, in that He was crucified, and suffered in the body. Nor did any divest Himself of the flesh, ... 45. Tell me, Lord, when Thou sawest Thy Father incarnate, and walking upon the sea, for I know not, I hold it impious to believe this thing of the Father, knowing that Thou only hast taken our flesh upon Thee. When sawest Thou the Father at a marriage-feast, turning water into wine?[John 2:4] Nay, but I have read that Thou alone art the only Son, begotten of the Father. I have been taught that Thou alone, in the mystery of the Incarnation, wast born of the Holy Ghost and the Virgin. The things, then, which we have cited as Thy doings, the Father did not, but Thou alone, without guidance of any work done by Thy Father, for the purchase of the ... ... St. Peter you signified your profession of virginity by your change of attire (and what day could be better than that on which the Virgin received her child?) whilst many virgins were standing round and vying with each other for your companionship. “You,” said he, “my daughter, have desired a good espousal. You see how great a crowd has come together for the birthday of your Spouse, and none has gone away without food. This is He, Who, when invited to the marriage feast, changed water into wine.[John 2:9] He, too, will confer the pure sacrament of virginity on you who before were subject to the vile elements of material nature. This is He Who fed four thousand in the wilderness with five loaves and two fishes.” He could have fed more; if more had ... 21. Invited, then, by these praises, Christ enters His temple,[John 2:15] and takes His scourge and drives the money-changers out of the temple. For He does not allow the slaves of money to be in His temple, nor does He allow those to be there who sell seats. What are seats but honours? What are the doves but simple minds or souls that follow a pure and clear faith? Shall I, then, bring into the temple him whom Christ shuts out? For he who sells dignities and honours will be bidden to go out. He will be bidden to go out who desires to ... 8. For is there anything so reprobate as that which excites to luxury, to corruption, to wantonness, as the incentive to lust, the enticer to pleasure, the fuel of incontinence, the firebrand of desire? What new school has sent out these Epicureans? Not a school of philosophers, as they themselves say, but of unlearned men who preach pleasure, persuade to luxury, esteem chastity to be of no use. They were with us, but they were not of us,[John 2:19] for we are not ashamed to say what the Evangelist John said. But when settled here they used to fast at first, they were enclosed within the monastery, there was no place for luxury, the opportunity of mocking and disputing was cut off. ... that the will of the Father and of the Son is in all things one, so that even in the actual mystery of the Lord’s resurrection we are taught that there was no discord of operation. For just as the blessed Apostle declares that the Father brought about the resurrection of His body, saying: “And God the Father, who raised Him from the dead,” so also the Son testifies that He Himself will raise again the Temple of His body, saying: “Destroy this temple, and in three days I will raise it up again.”[John 2:19] And therefore we being instructed by all these examples of our Lord which have been enumerated ought to end our supplications also with the same prayer, and always to subjoin this clause to all our petitions: “Nevertheless not as I will, but as Thou ... Furthermore in the matter which you placed last in your confidential letter, I am surprised that any intelligent Christian should be in difficulty as to whether when Christ descended to the realms below, his flesh rested in the tomb: for as it truly died and was buried, so it was truly raised the third day. For this the Lord Himself also had announced, saying to the Jews, “destroy this temple, and in three days I will raise it up[John 2:19].” Where the evangelist adds this comment: “but this He spake of the temple of His body.” The truth of which the prophet David also had predicted, speaking in the person of the Lord and Saviour, and saying: “Moreover my flesh also shall rest in ...Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 65, footnote 13 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
Paula and Eustochium to Marcella. (HTML)
CCEL Footnote 1020 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 71, footnote 9 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Pammachius. (HTML)
CCEL Footnote 1111 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 146, footnote 1 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Oceanus. (HTML)
CCEL Footnote 2075 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 146, footnote 1 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Oceanus. (HTML)
CCEL Footnote 2075 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 252, footnote 1 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Rusticus. (HTML)
CCEL Footnote 3511 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 340, footnote 2 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
The Perpetual Virginity of Blessed Mary. (HTML)
CCEL Footnote 4206 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 45, footnote 17 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
The Father. (HTML)
CCEL Footnote 987 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 278, footnote 2 (Image)
Cyril of Jerusalem, Gregory Nazianzen
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On the Great Athanasius, Bishop of Alexandria. (HTML)
CCEL Footnote 3363 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 309, footnote 17 (Image)
Cyril of Jerusalem, Gregory Nazianzen
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The Third Theological Oration. On the Son. (HTML)
CCEL Footnote 3588 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 351, footnote 19 (Image)
Cyril of Jerusalem, Gregory Nazianzen
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On the Theophany, or Birthday of Christ. (HTML)
CCEL Footnote 3902 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 365, footnote 6 (Image)
Cyril of Jerusalem, Gregory Nazianzen
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The Oration on Holy Baptism. (HTML)
CCEL Footnote 4061 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 444, footnote 2 (Image)
Cyril of Jerusalem, Gregory Nazianzen
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Letters on the Apollinarian Controversy. (HTML)
Against Apollinarius; The Second Letter to Cledonius. (HTML)
CCEL Footnote 4727 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 106, footnote 9 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
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Book VI (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 131, footnote 2 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
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Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 185, 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 9, page 198, footnote 7 (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 9, page 247, footnote 3 (Image)
Hilary of Poitiers, John of Damascus
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Homilies on Psalms I., LIII., CXXX. (HTML)
Homilies on the Psalms. (HTML)
Homily on Psalm LIII. (LIV.). (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 97b, footnote 14 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
Book IV (HTML)
Concerning Virginity. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 100b, footnote 14 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
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Concerning the Resurrection. (HTML)
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Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Duties of the Clergy. (HTML)
Book II. (HTML)
Chapter XXX. The ending of the book brings an exhortation to avoid ill-will, and to seek prudence, faith, and the other virtues. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 191, footnote 5 (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 1607 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 244, footnote 7 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book III. (HTML)
Chapter II. The incidents properly affecting the body which Christ for our sake took upon Him are not to be accounted to His Godhead, in respect whereof He is the Most Highest. To deny which is to say that the Father was incarnate. When we read that God is one, and that there is none other beside Him, or that He alone has immortality, this must be understood as true of Christ also, not only to avoid the sinful heresy above-mentioned (Patripassianism), but also because the activity of the Father and the Son is declared to be one and the same. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 267, footnote 9 (Image)
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Exposition of the Christian Faith. (HTML)
Book IV. (HTML)
Chapter IV. The passage quoted adversely by heretics, namely, “The Son can do nothing of Himself,” is first explained from the words which follow; then, the text being examined, word by word, their acceptation in the Arian sense is shown to be impossible without incurring the charge of impiety or absurdity, the proof resting chiefly on the creation of the world and certain miracles of Christ. (HTML)
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Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Concerning Virgins. (HTML)
Book III. (HTML)
Chapter I. St. Ambrose now goes back to the address of Liberius when he gave the veil to Marcellina. Touching on the crowds pressing to the bridal feast of that Spouse Who feeds them all, he passes on to the fitness of her profession on the day on which Christ was born of a Virgin, and concludes with a fervent exhortation to love Him. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 433, footnote 8 (Image)
Ambrose: Select Works and Letters
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Sermon Against Auxentius on the Giving Up of the Basilicas. (HTML)
CCEL Footnote 3492 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 458, footnote 2 (Image)
Ambrose: Select Works and Letters
Selections from the Letters of St. Ambrose. (HTML)
Epistle LXIII: To the Church at Vercellæ. (HTML)
CCEL Footnote 3655 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 400, footnote 6 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference IX. The First Conference of Abbot Isaac. On Prayer. (HTML)
Chapter XXXIV. Answer on the different reasons for prayer being heard. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 26, footnote 1 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Letters. (HTML)
To Turribius, Bishop of Asturia, upon the errors of the Priscillianists. (HTML)
CCEL Footnote 165 (In-Text, Margin)