Early Church Fathers Scripture Index : Texts
John 6:51
There are 50 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 221, footnote 3 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book I (HTML)
Chapter VI.—The Name Children Does Not Imply Instruction in Elementary Principles. (HTML)
Further, the Word declares Himself to be the bread of heaven. “For Moses,” He says, “gave you not that bread from heaven, but My Father giveth you the true bread from heaven. For the bread of God is He that cometh down from heaven, and giveth life to the world. And the bread which I will give is My flesh, which I will give for the life of the world.”[John 6:51] Here is to be noted the mystery of the bread, inasmuch as He speaks of it as flesh, and as flesh, consequently, that has risen through fire, as the wheat springs up from decay and germination; and, in truth, it has risen through fire for the joy of the Church, as bread baked. But this will be shown by and by more clearly ...
Ante-Nicene Fathers, Volume 3, page 533, footnote 13 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
On the Flesh of Christ. (HTML)
Christ's Human Nature. The Flesh and the Soul Both Fully and Unconfusedly Contained in It. (HTML)
CCEL Footnote 7135 (In-Text, Margin)
... ought to have been thus (confusedly) named if such had been their condition. The fact, however, is that even by Christ Himself each substance has been separately mentioned by itself, conformably of course, to the distinction which exists between the properties of both, the soul by itself, and the flesh by itself. “ My soul,” says He, “is exceeding sorrowful, even unto death;” and “the bread that I will give is my flesh, (which I will give) for the life of the world.”[John 6:51] Now, if the soul had been flesh, there would have only been in Christ the soul composed of flesh, or else the flesh composed of soul. Since, however, He keeps the species distinct, the flesh and the soul, He shows them to be two. If two, then they ...
Ante-Nicene Fathers, Volume 3, page 572, footnote 4 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
On the Resurrection of the Flesh. (HTML)
Christ's Assertion About the Unprofitableness of the Flesh Explained Consistently with Our Doctrine. (HTML)
CCEL Footnote 7528 (In-Text, Margin)
... death unto life.” Constituting, therefore, His word as the life-giving principle, because that word is spirit and life, He likewise called His flesh by the same appellation; because, too, the Word had become flesh, we ought therefore to desire Him in order that we may have life, and to devour Him with the ear, and to ruminate on Him with the understanding, and to digest Him by faith. Now, just before (the passage in hand), He had declared His flesh to be “the bread which cometh down from heaven,”[John 6:51] impressing on (His hearers) constantly under the figure of necessary food the memory of their forefathers, who had preferred the bread and flesh of Egypt to their divine calling. Then, turning His subject to their reflections, because He perceived ...
Ante-Nicene Fathers, Volume 5, page 623, footnote 5 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Novatian. (HTML)
A Treatise of Novatian Concerning the Trinity. (HTML)
The Author Prosecutes the Same Argument. (HTML)
CCEL Footnote 5113 (In-Text, Margin)
... Father doeth, these also doeth the Son likewise,” when man cannot do works like to the heavenly operations of God? If Christ is only man, how is it that “even as the Father hath life in Himself, so hath He given to the Son to have life in Himself,” when man cannot have life in him after the example of God the Father, because he is not glorious in eternity, but made with the materials of mortality? If Christ is only man, how does He say, “I am the bread of eternal life which came down from heaven,”[John 6:51] when man can neither be the bread of life, he himself being mortal, nor could he have come down from heaven, since no perishable material is established in heaven? If Christ is only man, how does He say that “no man hath seen God at any time, save ...
Ante-Nicene Fathers, Volume 9, page 74, 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 XIX. (HTML)
CCEL Footnote 1389 (In-Text, Margin)
... written in the prophet, They shall all be the taught of God. Every one who heareth from the Father now, and learneth of him, cometh [40] unto me. No man now seeth the Father; but he that is from God, he it is that seeth [41] the Father. Verily, verily, I say unto you, Whosoever believeth in me hath eternal [42, 43] life. I am the bread of life. Your fathers ate the manna in the wilderness, and [44] they died. This is the bread which came down from heaven, that a man may eat [45] of it, and not die.[John 6:51] I am the bread of life which came down from heaven: and if a man eat of this bread he shall live for ever: and the bread which I shall give is my body, which I give for the life of the world.
Ante-Nicene Fathers, Volume 9, page 74, footnote 9 (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 XIX. (HTML)
CCEL Footnote 1390 (In-Text, Margin)
... learneth of him, cometh [40] unto me. No man now seeth the Father; but he that is from God, he it is that seeth [41] the Father. Verily, verily, I say unto you, Whosoever believeth in me hath eternal [42, 43] life. I am the bread of life. Your fathers ate the manna in the wilderness, and [44] they died. This is the bread which came down from heaven, that a man may eat [45] of it, and not die. I am the bread of life which came down from heaven: and if a man eat of this bread he shall live for ever:[John 6:51] and the bread which I shall give is my body, which I give for the life of the world.
Ante-Nicene Fathers, Volume 9, page 443, footnote 13 (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 XI. (HTML)
Why the Pharisees Were Not a Plant of God. Teaching of Origen on the “Bread of the Lord.” (HTML)
... it not unworthily of the Lord. And these things indeed are said of the typical and symbolical body. But many things might be said about the Word Himself who became flesh, and true meat of which he that eateth shall assuredly live for ever, no worthless person being able to eat it; for if it were possible for one who continues worthless to eat of Him who became flesh, who was the Word and the living bread, it would not have been written, that “every one who eats of this bread shall live for ever.”[John 6:51]
Ante-Nicene Fathers, Volume 9, page 453, footnote 1 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XII. (HTML)
Concerning the Leaven of the Pharisees. (HTML)
... a certain lump of teaching and of truly ancient leaven,—that according to the bare letter, and on this account not freed from those things which arise from wickedness,—which the Pharisees and Sadducees offered, of which Jesus does not wish His own disciples any longer to eat, having made for them a new and spiritual lump, offering Himself to those who gave up the leaven of the Pharisees and Sadducees and had come to Him—“the living bread which came down from heaven and gives life to the world.”[John 6:51] But since, to him who is no longer going to use the leaven and the lump and the teaching of the Pharisees and the Sadducees, the first thing is to “see” and then to “beware,” so that no one, by reason of not seeing and from want of taking heed, may ...
Ante-Nicene Fathers, Volume 9, page 467, footnote 13 (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 XII. (HTML)
Interpretation of “Tasting of Death.” (HTML)
... before thy face,” the Scripture says this about Him who said, “I am the Life,” and about His enemy, death; the one or other of which each of us by his deeds is always choosing. And when we sin with life before our face, the curse is fulfilled against us which says, “And thy life shall be hanging up before thee,” etc., down to the words, “and for the sights of thine eyes which thou shalt see.” As, therefore, the Life is also the living bread which came down from heaven and gave life to the world,[John 6:51] so His enemy death is dead bread. Now every rational soul is fed either on living bread or dead bread, by the opinions good or bad which it receives. As then in the case of more common foods it is the practice at one time only to taste them, and at ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 345, footnote 10 (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 Those Things Which a Man of God Spake by the Spirit to Eli the Priest, Signifying that the Priesthood Which Had Been Appointed According to Aaron Was to Be Taken Away. (HTML)
CCEL Footnote 1025 (In-Text, Margin)
... calls “a holy people, a royal priesthood.” But some have translated, “Of Thy sacrifice,” not “Of Thy priesthood,” which no less signifies the same Christian people. Whence the Apostle Paul says, “We being many are one bread, one body.” [And again he says, “Present your bodies a living sacrifice.”] What, therefore, he has added, to “eat bread,” also elegantly expresses the very kind of sacrifice of which the Priest Himself says, “The bread which I will give is my flesh for the life of the world.”[John 6:51] The same is the sacrifice not after the order of Aaron, but after the order of Melchisedec: let him that readeth understand. Therefore this short and salutarily humble confession, in which it is said, “Put me in a part of Thy priesthood, to eat ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 467, footnote 4 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the eternal punishment of the wicked in hell, and of the various objections urged against it. (HTML)
Of Those Who Promise Impunity from All Sins Even to Heretics, Through Virtue of Their Participation of the Body of Christ. (HTML)
CCEL Footnote 1533 (In-Text, Margin)
... deliverance from eternal punishment, not, indeed, to all men, but only to those who have been washed in Christian baptism, and who become partakers of the body of Christ, no matter how they have lived, or what heresy or impiety they have fallen into. They ground this opinion on the saying of Jesus, “This is the bread which cometh down from heaven, that if any man eat thereof, he shall not die. I am the living bread which came down from heaven. If a man eat of this bread, he shall live for ever.”[John 6:50-51] Therefore, say they, it follows that these persons must be delivered from death eternal, and at one time or other be introduced to everlasting life.
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 472, footnote 2 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the eternal punishment of the wicked in hell, and of the various objections urged against it. (HTML)
Whether Those Who Received Heretical Baptism, and Have Afterwards Fallen Away to Wickedness of Life; Or Those Who Have Received Catholic Baptism, But Have Afterwards Passed Over to Heresy and Schism; Or Those Who Have Remained in the Catholic Church in Which They Were Baptized, But Have Continued to Live Immorally,—May Hope Through the Virtue of the Sacraments for the Remission of Eternal Punishment. (HTML)
CCEL Footnote 1566 (In-Text, Margin)
And therefore we may reasonably inquire how we are to understand these words of the Lord Jesus: “This is the bread which cometh down from heaven, that a man may eat thereof, and not die. I am the living bread which came down from heaven. If any man eat of this bread, he shall live for ever.”[John 6:50-51] And those, indeed, whom we are now answering, are refuted in their interpretation of this passage by those whom we are shortly to answer, and who do not promise this deliverance to all who have received the sacraments of baptism and the Lord’s body, but only to the catholics, however wickedly they live; for these, say they, have eaten the Lord’s body ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 566, footnote 7 (Image)
Augustine: The City of God, Christian Doctrine
On Christian Doctrine (HTML)
Book III (HTML)
The Same Word Does Not Always Signify the Same Thing. (HTML)
CCEL Footnote 1887 (In-Text, Margin)
... the same is that a lion stands for Christ in the place where it is said, “The lion of the tribe of Judah hath prevailed;” and again, stands for the devil where it is written, “Your adversary the devil, as a roaring lion, walketh about seeking whom he may devour.” In the same way the serpent is used in a good sense, “Be wise as serpents;” and again, in a bad sense, “The serpent beguiled Eve through his subtilty.” Bread is used in a good sense, “I am the living bread which came down from heaven;”[John 6:51] in a bad, “Bread eaten in secret is pleasant.” And so in a great many other cases. The examples I have adduced are indeed by no means doubtful in their signification, because only plain instances ought to be used as examples. There are passages, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 511, footnote 4 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
On Baptism, Against the Donatists. (HTML)
In which the remaining judgments of the Council of Carthage are examined. (HTML)
Chapter 50 (HTML)
... follows: "Not dwelling," he says, "in the house of God—that is to say, in the Church of Christ—in which none dwell save those that are of one heart and of one mind, as the Holy Spirit says in the Psalms, speaking of ‘God that maketh men to be of one mind in an house.’ Finally, the very sacrifices of the Lord declare that Christians are united among themselves by a firm and inseparable love for one another. For when the Lord calls bread, which is compacted together by the union of many grains, His body,[John 6:51] He is signifying one people, whom He bore, compacted into one body; and when He calls wine, which is pressed out from a multitude of branches and clusters and brought together into one, His blood, He also signifies one flock joined together by the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 25, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book I (HTML)
Infants Must Feed on Christ. (HTML)
CCEL Footnote 293 (In-Text, Margin)
... to no purpose that even the elder age is solicitous of it. For if you attend to the mere words, and not to the meaning, of the Lord as He speaks, this passage may very well seem to have been spoken merely to the people whom He happened at the moment to be addressing; because He does not say, Except one eat; but Except ye eat. What also becomes of the statement which He makes in the same context on this very point: “The bread that I will give is my flesh, for the life of the world?”[John 6:51] For, it is according to this statement, that we find that sacrament pertains also to us, who were not in existence at the time the Lord spoke these words; for we cannot possibly say that we do not belong to “the world,” for the life of which Christ ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 28, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book I (HTML)
Baptism is Called Salvation, and the Eucharist, Life, by the Christians of Carthage. (HTML)
CCEL Footnote 315 (In-Text, Margin)
... Scripture testify, according to the words which we already quoted. For wherein does their opinion, who designate baptism by the term salvation, differ from what is written: “He saved us by the washing of regeneration?” or from Peter’s statement: “The like figure whereunto even baptism doth also now save us? ” And what else do they say who call the sacrament of the Lord’s Supper life, than that which is written: “I am the living bread which came down from heaven;”[John 6:51] and “The bread that I shall give is my flesh, for the life of the world;” and “Except ye eat the flesh of the Son of man, and drink His blood, ye shall have no life in you?” If, therefore, as so many and such divine witnesses agree, neither ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 28, footnote 6 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book I (HTML)
Baptism is Called Salvation, and the Eucharist, Life, by the Christians of Carthage. (HTML)
CCEL Footnote 316 (In-Text, Margin)
... their opinion, who designate baptism by the term salvation, differ from what is written: “He saved us by the washing of regeneration?” or from Peter’s statement: “The like figure whereunto even baptism doth also now save us? ” And what else do they say who call the sacrament of the Lord’s Supper life, than that which is written: “I am the living bread which came down from heaven;” and “The bread that I shall give is my flesh, for the life of the world;”[John 6:51] and “Except ye eat the flesh of the Son of man, and drink His blood, ye shall have no life in you?” If, therefore, as so many and such divine witnesses agree, neither salvation nor eternal life can be hoped for by any man without baptism and the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 113, footnote 15 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
In What Sense a Sinless Righteousness in This Life Can Be Asserted. (HTML)
CCEL Footnote 1111 (In-Text, Margin)
... quality or extent of the righteousness which we may definitely ascribe to the present life, there is not a man living in it who is absolutely free from all sin; and that it is necessary for every one to give, that it may be given to him; and to forgive, that it may be forgiven him; and whatever righteousness he has, not to presume that he has it of himself, but from the grace of God, who justifies him, and still to go on hungering and thirsting for righteousness from Him who is the living bread,[John 6:51] and with whom is the fountain of life; who works in His saints, whilst labouring amidst temptation in this life, their justification in such manner that He may still have somewhat to impart to them liberally when they ask, and something mercifully ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 151, 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 Absence of Any Discrepancy Between Matthew and Mark on the One Hand, and John on the Other, in the Accounts Which the Three Give Together of What Took Place After the Other Side of the Lake Was Reached. (HTML)
CCEL Footnote 1072 (In-Text, Margin)
... from identity in sense. John, on the other hand, fixing his attention, as his wont is, upon the Lord’s discourses, passes on from the notice of the ship, which the Lord reached by walking upon the waters, to what took place after they disembarked upon the land, and mentions that He took occasion from the eating of the bread to deliver many lessons, dealing pre-eminently with divine things. After this address, too, his narrative is again borne on to one subject after another, in a sublime strain.[John 6:22-72] At the same time, this transition which he thus makes to different themes does not involve any real want of harmony, although he exhibits certain divergencies from these others, with the order of events presented by the rest of the evangelists. For ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 176, footnote 6 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book III (HTML)
Of the Method in Which the Four Evangelists are Shown to Be at One in the Accounts Given of the Lord’s Supper and the Indication of His Betrayer. (HTML)
CCEL Footnote 1234 (In-Text, Margin)
... is stated in that earlier connection has been introduced, according to this writer’s habit, by anticipation, while the words which he has inserted here in their proper order are left unrecorded in those previous verses, and the two passages when put together make up exactly what stands expressed by those other evangelists. John, on the other hand, has said nothing about the body and blood of the Lord in this context; but he plainly certifies that the Lord spake to that effect on another occasion,[John 6:32-64] with much greater fulness than here. At present, however, after recording how the Lord rose from supper and washed the disciples’ feet, and after telling us also the reason why the Lord dealt thus with them, in expressing which He had intimated, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 363, footnote 8 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Matt. xvii. 21, ‘How oft shall my brother sin against me,’ etc. (HTML)
CCEL Footnote 2773 (In-Text, Margin)
... thee, and thou hast another whom thou mayest pardon. Again, as to the doing kindnesses; a beggar asks of thee, and thou art God’s beggar. For we are all when we pray God’s beggars; we stand, yea rather we fall prostrate before the door of the Great Householder, we groan in supplication wishing to receive something; and this something is God Himself. What does the beggar ask of thee? Bread. And what dost thou ask of God, but Christ, who saith, “I am the living Bread which came down from heaven”?[John 6:51] Would you be forgiven? Forgive. “Forgive, and it shall be forgiven you.” Would you receive? “Give, and it shall be given unto you.”
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 367, footnote 10 (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. xix. 17, ‘If thou wouldest enter into life, keep the commandments.’ (HTML)
CCEL Footnote 2806 (In-Text, Margin)
... them easily distribute”? What! is this too not understood? “Let them easily distribute, let them communicate.” Thou hast, another hath not: communicate, that God may communicate to thee. Communicate here, and thou shalt communicate there. Communicate thy bread here, and thou shalt receive Bread there. What bread here? That which thou dost gather with sweat and toil, according to the curse upon the first man. What Bread there? Even Him who said, “I am the Living Bread which came down from heaven.”[John 6:51] Here thou art rich, but thou art poor there. Gold thou hast, but thou hast not yet the Presence of Christ. Lay out what thou hast, that thou mayest receive what thou hast not. “Let them be rich in good works, let them easily distribute, let them ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 448, footnote 7 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Luke xiv. 16, ‘A certain man made a great supper,’ etc. (HTML)
CCEL Footnote 3484 (In-Text, Margin)
5. But whence arose an occasion, so to say, to the Lord, to speak of this supper? One of them that sat at meat with Him (for He was at a feast, whither He had been invited), had said, “Blessed are they who eat bread in the kingdom of God.” He sighed as though after distant things, and the Bread Himself was sitting down before him. Who is the Bread of the kingdom of God, but He who saith, “I am the Living Bread which came down from heaven”?[John 6:51] Do not get thy mouth ready, but thine heart. On this occasion it was that the parable of this supper was set forth. Lo, we believe in Christ, we receive Him with faith. In receiving Him we know what to think of. We receive but little, and we are nourished in heart. It is not ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 76, footnote 2 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter II. 23–25; III. 1–5. (HTML)
CCEL Footnote 267 (In-Text, Margin)
... verity of His baptism, to His own people, brought over through Himself? By His baptism He brings over them that believe; all their sins, the enemies as it were that pursue them, being slain, as all the Egyptians perished in that sea. Whither does He bring over, my brethren? Whither does Jesus bring over by baptism, of which Moses then showed the figure, when he brought them through the sea? Whither? To the manna. What is the manna? “I am,” saith He, “the living bread, which came down from heaven.”[John 6:51] The faithful receive the manna, having now been brought through the Red Sea? Why Red Sea? Besides sea, why also “red”? That “Red Sea” signified the baptism of Christ. How is the baptism of Christ red, but as consecrated by Christ’s blood? Whither, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 10, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm IV (HTML)
CCEL Footnote 107 (In-Text, Margin)
9. But men (who doubtless are many) who follow after things temporal, know not to say aught else, than, “Who showeth us good things?” when the true and certain good within their very selves they cannot see. Of these accordingly is most justly said, what he adds next: “From the time of His corn, of wine, and oil, they have been multiplied.” For the addition of His, is not superfluous. For the corn is God’s: inasmuch as He is “the living bread which came down from heaven.”[John 6:51] The wine too is God’s: for, “they shall be inebriated,” he says, “with the fatness of thine house.” The oil too is God’s: of which it is said, “Thou hast fattened my head with oil.” But those many, who say, “Who showeth us good things?” and who see not that the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 14, footnote 10 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm V (HTML)
CCEL Footnote 148 (In-Text, Margin)
15. “Since they have embittered Thee, O Lord: I am,” saith He, “the Bread which came down from heaven;”[John 6:51] again, “Labour for the meat which wasteth not;” again, “Taste and see that the Lord is sweet.” But to sinners the bread of truth is bitter. Whence they hate the mouth of him that speaketh the truth. These then have embittered God, who by sin have fallen into such a state of sickliness, that the food of truth, in which healthy souls delight, as if it were bitter as gall, they cannot bear.
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 76, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXIV (HTML)
CCEL Footnote 724 (In-Text, Margin)
... justice, truth, charity, faith, endurance? Unfold thy riches, if thou hast them, and compare them with the riches of the rich. But such an one has found in the market mules of great value, and has bought them. If thou couldest find faith to be sold, how much wouldest thou give for that, which God willeth that thou shouldest have gratis, and thou art ungrateful? Those rich then lack, they lack, and what is heavier, they lack bread.…For He hath said, “I am the Living Bread which came down from Heaven.”[John 6:51] And again, “Blessed are they which do hunger and thirst after righteousness: for they shall be filled.” “But they that seek the Lord shall not want any good thing:” but what manner of good, I have already said.
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 176, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XLIX (HTML)
Part 2 (HTML)
CCEL Footnote 1664 (In-Text, Margin)
... everlasting. Is then unrighteousness eaten? perhaps some one saith: what is it that he saith? Unrighteousness eaten? It is not I that say: hear the Scripture: “As a sour grape is vexation to the teeth, and smoke to the eyes, so is unrighteousness to them that use it.” For he that shall have eaten unrighteousness, that is, he that shall have had unrighteousness wilfully, shall not be able to eat righteousness. For righteousness is bread. Who is bread? “I am the living bread which came down from heaven.”[John 6:51] Himself is the bread of our heart.…Is then even righteousness eaten? If it were not eaten, the Lord would not have said, “Blessed are they which do hunger and thirst after righteousness.” Therefore “since his soul shall be blessed in life,” in life ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 311, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXIX (HTML)
CCEL Footnote 3023 (In-Text, Margin)
... eternal society of Angels, where neither adversary there shall be in battle to be tossed, nor sluggard from earth to be stirred up. “Let the needy see and rejoice” (ver. 32). Let them believe, and in hope be glad. Let them be more needy, in order that they may deserve to be filled: lest while they belch out pride’s satiety, there be denied them the bread whereon they may healthily live. “Seek the Lord,” ye needy, hunger ye and thirst; for He is Himself the living bread that came down from Heaven.[John 6:51] “Seek ye the Lord, and your soul shall live.” Ye seek bread, that your flesh may live: the Lord seek ye, that your soul may live.
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 514, footnote 8 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CIV (HTML)
CCEL Footnote 4734 (In-Text, Margin)
... that spiritual bread; He hath shown this very point, that it is also spiritual: “and bread,” he saith, “strengtheneth man’s heart.” So understand it therefore of the bread as thou dost understand it of the wine; hunger inwardly, thirst inwardly: “Blessed are they,” saith our Lord, “who hunger and thirst after righteousness; for they shall be filled.” That bread is righteousness, that wine is righteousness: it is truth, Christ is truth. “I am,” He said, “the living bread, who came down from heaven;”[John 6:51] and, “I am the Vine, and ye are the branches.”
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 546, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXI (HTML)
CCEL Footnote 4996 (In-Text, Margin)
... He created so many trees throughout the whole earth, and no one wondereth: He dried up one with a word, and the hearts of mortals were thunderstruck. For that miracle, which hath not through its frequency become common, will cling most firmly to the heart. But of what use were the miracles, save that He might be feared? What too would fear profit, unless “the gracious and merciful Lord” gave “meat unto them that fear Him”? (ver. 5); meat that doth not spoil, “bread that cometh down from heaven,”[John 6:51] which He gave to no deservings of ours. For “Christ died for the ungodly.” No one then would give such food, save a gracious and merciful Lord. But if He gave so much to this life, if the sinner who was to be justified received the Word made flesh; ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 621, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXXXII (HTML)
CCEL Footnote 5619 (In-Text, Margin)
... as be fat upon earth have eaten and worshipped:” it is said, “the poor shall eat, and be satisfied.” Why, when the rich are said to have worshipped, are they not said to be satisfied; yet when the poor are mentioned, they are said to be satisfied? And whence are they satisfied? What is the nature, brethren, of this satisfying? God Himself is their bread. The bread came down upon the earth, that He might become milk unto us; and said to His own, “I am the Living Bread which came down from heaven.”[John 6:51] Hence these words in the Psalm, “The poor shall eat, and be satisfied.” From what source shall they be satisfied? Hear what followeth: “And they that seek after the Lord shall praise Him.”
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 644, footnote 4 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXL (HTML)
CCEL Footnote 5758 (In-Text, Margin)
... righteousness, for they shall be filled.” They groan among the stumbling-blocks of the wicked, they pray to their Head, “to be delivered from the wicked man. “And the cause of the poor.” These then are they whose cause the Lord will not neglect; although now they suffer hardships, their glory shall appear, when their Head appeareth. For to such while placed here it is said, “Ye are dead, and your life is hid with Christ in God.” So then we are poor, our life is hid; let us cry to Him that is our Bread.[John 6:51] …
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 168, 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 Immutable. (HTML)
CCEL Footnote 1029 (In-Text, Margin)
Orth. —You have spoken as a lover of truth should speak, for when the Lord had taken the symbol, He did not say “this is my godhead,” but “this is my body;” and again “this is my blood” and in another place “the bread that I will give is my flesh which I will give for the life of the world.”[John 6:51]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 201, 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 1303 (In-Text, Margin)
Orth. —You seem to me to be ignorant—for He is called not only body but even bread of life. So the Lord Himself used this name[John 6:51] and that very body we call divine body, and giver of life, and of the Master and of the Lord, teaching that it is not common to every man but belongs to our Lord Jesus Christ Who is God and Man. “For Jesus Christ” is “the same yesterday, to-day, and forever.”
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 243, footnote 1 (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 1566 (In-Text, Margin)
... on, in the words ‘Fear not them which kill the body but are not able to kill the soul’ (and if they cannot kill the soul, it is not because they do not wish, but because they are not able, though they would like to make the soul share the suffering of the body yoked with it)—shall He who created the soul and formed the body suffer as the body suffers, although He does take upon Himself the body’s sufferings? But Christ suffered for us, and we lie not. ‘And the bread that I will give is my flesh.’[John 6:51] This He gave for us.
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 243, 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 1570 (In-Text, Margin)
... sympathy. What then? Did not Christ die for us? How did He die? ‘Father, into thy hands I commend my Spirit.’ The Spirit departed; the body remained; the body remained without breath. Did He not die then? He died for us. The Shepherd offered the sheep, the Priest offered the sacrifice, He gave Himself for us. ‘He that spared not His own Son but delivered Him up for us all.’ I do not reject the words, but I want the meaning of the words. The Lord says that the bread of God came down from Heaven,[John 6:51] and though I cannot express it more clearly on account of the mysteries, He says in explanation ‘It is my flesh.’ Did the flesh of the Son come down from heaven? No. How then does He say, and that in explanation, the bread of God lives and came down ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 248, 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)
Demonstrations by Syllogisms. (HTML)
Proof that the Divinity of the Saviour is Impassible. (HTML)
3. The Lord said “the bread which I will give is my flesh which I will give for the life of the world,”[John 6:51] and again “I am the good shepherd and know my sheep and am known of mine…and I lay down my life for the sheep.” So body and soul are both given by the good shepherd for the sheep who have soul and body.
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 303, footnote 4 (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 Bishop Timotheus. (HTML)
CCEL Footnote 1949 (In-Text, Margin)
... often it is not entire bodies that are buried, but only very small remains, yet nevertheless we speak of the body by the name that belongs to the whole man. It was in this sense that the angel called the body of the Lord, “Lord,” because it was the body of the Lord of the universe. Moreover the Lord Himself promised to give on behalf of the life of the world, not His invisible nature, but His body. “For,” He says, “the bread that I will give is my flesh which I will give for the life of the world,”[John 6:51] and when He took the symbol of divine mysteries, He said, “This is my body which is given for you.” Or according to the version of the Apostle, “broken.” In no place where He spoke of the passion did He mention the impassible Godhead.
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 314, footnote 7 (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 2030 (In-Text, Margin)
... impassibility. And the Lord Himself in the holy Gospels at one time says “I have power to lay down my life and I have power to take it again, no man taketh it from me but I lay it down of myself;” “That I may take it again.” And again “Therefore doth my Father love me because I lay down my life for the sheep,” and again “Now is my soul troubled” “my soul is exceeding sorrowful even unto death” and of His body He says “The bread that I will give is my flesh which I will give for the life of the world,”[John 6:51] and when He delivered the divine mysteries and broke the symbol and distributed it, He added “This is my body which is being broken for you for the remission of sins,” and again “This is my blood which is shed for many for the remission of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 525, footnote 13 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
For 335. Easter-day iv Pharmuthi, iii Kal. April; xx Moon; Ær. Dioclet. 51; Coss. Julius Constantius, the brother of Augustus, Rufinus Albinus; Præfect, the same Philagrius; viii Indict. (HTML)
... inviting to the goblet with a loud proclamation, and saying, Whoso is foolish, let him turn in to me; and to them that lack understanding she saith, Come, eat of my bread, and drink of the wine I have mingled for you.’ And what hope is there instead of these things? ‘Forsake folly that ye may live, and seek understanding that ye may abide.’ For the bread of Wisdom is living fruit, as the Lord said; ‘I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever[John 6:51].’ For when Israel ate of the manna, which was indeed pleasant and wonderful, yet he died, and he who ate it did not in consequence live for ever, but all that multitude died in the wilderness. The Lord teaches, saying, ‘I am the bread of life: your ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 530, footnote 4 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
For 338. Coss. Ursus and Polemius; Præf. the same Theodorus, of Heliopolis, and of the Catholics. After him, for the second year, Philagrius; Indict. xi; Easter-day, vii Kal. Ap. xxx Phamenoth; Moon 18½; Æra Dioclet. 54. (HTML)
... and have no good end. For even the rich man, as the Gospel affirms, having indulged in pleasure here for a little while, suffered hunger there, and having drunk largely here, he there thirsted exceedingly. But Lazarus, after being afflicted in worldly things, found rest in heaven, and having hungered for bread ground from corn, he was there satisfied with that which is better than manna, even the Lord who came down and said, ‘I am the bread which came down from heaven, and giveth life to mankind[John 6:51].’
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 199, footnote 15 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 2790 (In-Text, Margin)
... virgin mother, the attentive foster-father, the shepherds coming by night to see “the word that was come to pass” and thus even then to consecrate those opening phrases of the evangelist John “In the beginning was the word” and “the word was made flesh.” She declared that she could see the slaughtered innocents, the raging Herod, Joseph and Mary fleeing into Egypt; and with a mixture of tears and joy she cried: ‘Hail Bethlehem, house of bread, wherein was born that Bread that came down from heaven.[John 6:51] Hail Ephratah, land of fruitfulness and of fertility, whose fruit is the Lord Himself. Concerning thee has Micah prophesied of old, “Thou Bethlehem Ephratah art not the least among the thousands of Judah, for out of thee shall he come forth unto me ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 152, footnote 1 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Mysteries. IV: On the Body and Blood of Christ. (HTML)
CCEL Footnote 2457 (In-Text, Margin)
5. In the Old Testament also there was shew-bread; but this, as it belonged to the Old Testament, has come to an end; but in the New Testament there is Bread of heaven, and a Cup of salvation, sanctifying soul and body; for as the Bread corresponds to our body, so is the Word[John 6:51] appropriate to our soul.
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 20, footnote 2 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
Objection that some were baptized unto Moses and believed in him, and an answer to it; with remarks upon types. (HTML)
CCEL Footnote 977 (In-Text, Margin)
... divine things are prefigured by small and human things, it is obvious that we must not therefore conclude the divine nature to be small. The type is an exhibition of things expected, and gives an imitative anticipation of the future. So Adam was a type of “Him that was to come.” Typically, “That rock was Christ;” and the water a type of the living power of the word; as He says, “If any man thirst, let him come unto me and drink.” The manna is a type of the living bread that came down from heaven;[John 6:51] and the serpent on the standard, of the passion of salvation accomplished by means of the cross, wherefore they who even looked thereon were preserved. So in like manner, the history of the exodus of Israel is recorded to shew forth those who are ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 166, 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 IX (HTML)
... statement of the Lord, This is life eternal, that they should know Thee, the only true God, and Him Whom Thou didst send, even Jesus Christ. What is it, pray, which suggests to you that Christ is not the true God? No further indication is given to shew you what you should think of Christ. There is nothing but Jesus Christ: not Son of Man, as He generally called Himself: not Son of God, as He often declared Himself: not the living bread which cometh down from Heaven[John 6:51], as He repeated to the scandal of many. He says, Thee, the only true God, and Him Whom Thou didst send, even Jesus Christ, omitting all His usual names and titles, natural and assumed. Hence, if the confession of the only true God, and of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 186, 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)
18. Again the Lord Himself revealing this mystery of His birth, speaks thus: I am the living bread Who have descended from Heaven: if any one shall eat of My bread he shall live for ever[John 6:51] : calling Himself the Bread since He is the origin of His own body. Further, that it may not be thought the Word left His own virtue and nature for the flesh, He says again that it is His bread; since He is the bread which descends from heaven, His body cannot be regarded as sprung from human conception, because it is shewn to be from heaven. And His language concerning His bread is an ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 83b, footnote 9 (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 the holy and immaculate Mysteries of the Lord. (HTML)
... bread and the wine are not merely figures of the body and blood of Christ (God forbid!) but the deified body of the Lord itself: for the Lord has said, “This is My body,” not, this is a figure of My body: and “My blood,” not, a figure of My blood. And on a previous occasion He had said to the Jews, Except ye eat the flesh of the Son of Man and drink His blood, ye have no life in you. For My flesh is meat indeed and My blood is drink indeed. And again, He that eateth Me, shall live[John 6:51-55] 24182418 135. Moreover, there is a Cup, wherewith Thou dost use to purify the hidden chambers of the soul, a Cup not of the old order, nor filled from a common Vine,—a new Cup, brought down from heaven to earth,[John 6:50-51] filled with wine pressed from the wondrous cluster, which hung in fleshly form upon the tree of the Cross, even as the grape hangs upon the Vine. From this Cluster, then, is the Wine that maketh glad the heart of man, uplifts the sorrowful, is fragrant with, pours into us, the ecstasy of faith, true devotion, and purity. 78. “This is the living bread, which came down from heaven.”[John 6:51] This bread is His flesh, even as He Himself said: “This bread which I will give is My flesh.” This is He Who came down from heaven, this is He Whom the Father hath sanctified and sent into this world. Even the letter itself teaches us that not the Godhead but the flesh needed sanctification, for the Lord Himself said, “And I sanctify Myself for them,” in order that thou mayest acknowledge that He is both sanctified in the flesh for us, and sanctifies by virtue of ...Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 222, footnote 8 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter XX. St. Ambrose declares his desire that some angel would fly to him to purify him, as once the Seraph did to Isaiah--nay more, that Christ Himself would come to him, to the Emperor, and to his readers, and finally prays that Gratian and the rest of the faithful may be exalted by the power and spell of the Lord's Cup, which he describes in mystic language. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 234, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book II. (HTML)
Chapter IX. The objection that the Son, being sent by the Father, is, in that regard at least, inferior, is met by the answer that He was also sent by the Spirit, Who is yet not considered greater than the Son. Furthermore, the Spirit, in His turn, is sent by the Father to the Son, in order that Their unity in action might be shown forth. It is our duty, therefore, carefully to distinguish what utterances are to be fitly ascribed to Christ as God, and what to be ascribed to Him as man. (HTML)