Early Church Fathers Scripture Index : Texts
John 18
There are 128 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 73, footnote 4 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
On Idolatry. (HTML)
Dress as Connected with Idolatry. (HTML)
CCEL Footnote 309 (In-Text, Margin)
... pattern. That Lord walked in humility and obscurity, with no definite home: for “the Son of man,” said He, “hath not where to lay His head;” unadorned in dress, for else He had not said, “Behold, they who are clad in soft raiment are in kings’ houses:” in short, inglorious in countenance and aspect, just as Isaiah withal had fore-announced. If, also, He exercised no right of power even over His own followers, to whom He discharged menial ministry; if, in short, though conscious of His own kingdom,[John 18:36] He shrank back from being made a king, He in the fullest manner gave His own an example for turning coldly from all the pride and garb, as well of dignity as of power. For if they were to be used, who would rather have used them than the Son ...
Ante-Nicene Fathers, Volume 3, page 73, footnote 14 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
On Idolatry. (HTML)
Concerning Military Service. (HTML)
CCEL Footnote 319 (In-Text, Margin)
... sacrament, the standard of Christ and the standard of the devil, the camp of light and the camp of darkness. One soul cannot be due to two masters —God and Cæsar. And yet Moses carried a rod, and Aaron wore a buckle, and John (Baptist) is girt with leather and Joshua the son of Nun leads a line of march; and the People warred: if it pleases you to sport with the subject. But how will a Christian man war, nay, how will he serve even in peace, without a sword, which the Lord has taken away?[John 18:36] For albeit soldiers had come unto John, and had received the formula of their rule; albeit, likewise, a centurion had believed; still the Lord afterward, in disarming Peter, unbe**d every soldier. No dress is lawful among us, if assigned to ...
Ante-Nicene Fathers, Volume 3, page 167, footnote 5 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
An Answer to the Jews. (HTML)
Concerning the Passion of Christ, and Its Old Testament Predictions and Adumbrations. (HTML)
CCEL Footnote 1362 (In-Text, Margin)
... that you would do thus at the beginning of the first month of your new (years) even Moses prophesied, when he was foretelling that all the community of the sons of Israel was to immolate at eventide a lamb, and were to eat this solemn sacrifice of this day (that is, of the passover of unleavened bread) with bitterness;” and added that “it was the passover of the Lord,” that is, the passion of Christ. Which prediction was thus also fulfilled, that “on the first day of unleavened bread”[John 18:28] you slew Christ; and (that the prophecies might be fulfilled) the day hasted to make an “eventide,”—that is, to cause darkness, which was made at mid-day; and thus “your festive days God converted into grief, and your canticles into lamentation.” ...
Ante-Nicene Fathers, Volume 3, page 255, footnote 14 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Prescription Against Heretics. (HTML)
The Apostles Did in All Cases Teach the Whole Truth to the Whole Church. No Reservation, Nor Partial Communication to Favourite Friends. (HTML)
CCEL Footnote 2129 (In-Text, Margin)
Besides which, it must have followed, that, for the man to whom he committed the ministration of the gospel, he would add the injunction that it be not ministered in all places, and without respect to persons, in accordance with the Lord’s saying, “Not to cast one’s pearls before swine, nor that which is holy unto dogs.” Openly did the Lord speak,[John 18:20] without any intimation of a hidden mystery. He had Himself commanded that, “whatsoever they had heard in darkness” and in secret, they should “declare in the light and on the house-tops.” He had Himself foreshown, by means of a parable, that they should not keep back in secret, fruitless of interest, a single pound, that ...
Ante-Nicene Fathers, Volume 4, page 423, footnote 2 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
I (HTML)
Chapter LXI (HTML)
... were to be under His sway, who was to confer no ordinary and unimportant blessings, so to speak, upon His subjects, but who was to train them and to subject them to laws that were truly from God. And Jesus, knowing this well, and denying that He was a king in the sense that the multitude expected, but declaring the superiority of His kingdom, says: “If My kingdom were of this world, then would My servants fight, that I should not be delivered to the Jews: but now is My kingdom not of this world.”[John 18:36] Now, if Celsus had seen this, he would not have said: “But if, then, this was done in order that you might not reign in his stead when you had grown to man’s estate; why, after you did reach that estate, do you not become a king, instead of you, the ...
Ante-Nicene Fathers, Volume 4, page 434, footnote 10 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book II (HTML)
Chapter X (HTML)
... of the world. For, knowing all things that were to come upon Him, He went forth, and said to them, “Whom seek ye?” and they answered, “Jesus of Nazareth;” and He said unto them, “I am He.” And Judas also, who betrayed Him, was standing with them. When, therefore, He had said to them, “I am He,” they went backwards and fell to the ground. Again He asked them, “Whom seek ye?” and they said again, “Jesus of Nazareth.” Jesus said to them, “I told you I am He; if then ye seek Me, let these go away.”[John 18:4] Nay, even to Him who wished to help Him, and who smote the high priest’s servant, and cut off his ear, He said: “Put up thy sword into its sheath: for all they who draw the sword shall perish by the sword. Thinkest thou that I cannot even now pray ...
Ante-Nicene Fathers, Volume 5, page 206, footnote 2 (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)
6. Now, as our Lord Jesus Christ, who is also God, was prophesied of under the figure of a lion, on account of His royalty and glory, in the same way have the Scriptures also aforetime spoken of Antichrist as a lion, on account of his tyranny and violence. For the deceiver seeks to liken himself in all things to the Son of God. Christ is a lion, so Antichrist is also a lion; Christ is a king,[John 18:37] so Antichrist is also a king. The Saviour was manifested as a lamb; so he too, in like manner, will appear as a lamb, though within he is a wolf. The Saviour came into the world in the circumcision, and he will come in the same manner. The Lord sent apostles among all the nations, and he in like ...
Ante-Nicene Fathers, Volume 5, page 340, footnote 9 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Epistles of Cyprian. (HTML)
To Cornelius, Concerning Fortunatus and Felicissimus, or Against the Heretics. (HTML)
CCEL Footnote 2540 (In-Text, Margin)
... “They have not despised thee, but they have despised me.” And the Lord also in the Gospel says, “He that heareth you, heareth me, and Him that sent me; and he that rejecteth you, rejecteth me; and he that rejecteth me, rejecteth Him that sent me.” And when he had cleansed the leprous man, he said, “Go, show thyself to the priest.” And when afterwards, in the time of His passion, He had received a buffet from a servant of the priest, and the servant said to Him, “Answerest thou the high priest so?”[John 18:22] the Lord said nothing reproachfully against the high priest, nor detracted anything from the priest’s honour; but rather asserting His own innocence, and showing it, He says, “If I have spoken evil, bear witness of the evil; but if well, why smitest ...
Ante-Nicene Fathers, Volume 5, page 340, footnote 10 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Epistles of Cyprian. (HTML)
To Cornelius, Concerning Fortunatus and Felicissimus, or Against the Heretics. (HTML)
CCEL Footnote 2541 (In-Text, Margin)
... had cleansed the leprous man, he said, “Go, show thyself to the priest.” And when afterwards, in the time of His passion, He had received a buffet from a servant of the priest, and the servant said to Him, “Answerest thou the high priest so?” the Lord said nothing reproachfully against the high priest, nor detracted anything from the priest’s honour; but rather asserting His own innocence, and showing it, He says, “If I have spoken evil, bear witness of the evil; but if well, why smitest thou me?”[John 18:23] Also subsequently, in the Acts of the Apostles, the blessed Apostle Paul, when it was said to him, “Revilest thou God’s priest?” —although they had begun to be sacrilegious, and impious, and bloody, the Lord having already been crucified, and had no ...
Ante-Nicene Fathers, Volume 5, page 366, footnote 7 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Epistles of Cyprian. (HTML)
To Rogatianus, Concerning the Deacon Who Contended Against the Bishop. (HTML)
CCEL Footnote 2731 (In-Text, Margin)
... “Go, show thyself to the priest, and offer the gift.” With that humility which taught us also to be humble, He still called him a priest whom He knew to be sacrilegious; also under the very sting of His passion, when He had received a blow, and it was said to Him, “Answerest thou the high priest so?” He said nothing reproachfully against the person of the high priest, but rather maintained His own innocence saying, “If I have spoken evil, bear witness of the evil; but if well, why smitest thou me?”[John 18:23] All which things were therefore done by Him humbly and patiently, that we might have an example of humility and patience; for He taught that true priests were lawfully and fully to be honoured, in showing Himself such as He was in respect of false ...
Ante-Nicene Fathers, Volume 5, page 373, footnote 6 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Epistles of Cyprian. (HTML)
To Florentius Pupianus, on Calumniators. (HTML)
CCEL Footnote 2790 (In-Text, Margin)
... shall fear, and do no more presumptuously.” And again He speaks to Samuel, and says, “They have not despised thee, but they have despised me.” And moreover the Lord, in the Gospel, when it was said to Him, “Answerest thou the high priest so?” guarding the priestly dignity, and teaching that it ought to be maintained, would say nothing against the high priest, but only clearing His own innocence, answered, saying, “If I have spoken evil, bear witness of the evil; but if well, why smitest thou me?”[John 18:23] The blessed apostle also, when it was said to him, “Revilest thou God’s high priest?” spoke nothing reproachfully against the priest, when he might have lifted up himself boldly against those who had crucified the Lord, and who had already ...
Ante-Nicene Fathers, Volume 6, page 115, footnote 7 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Dionysius. (HTML)
Exegetical Fragments. (HTML)
The Gospel According to Luke. An Interpretation. (HTML)
CCEL Footnote 976 (In-Text, Margin)
... only which He does not will to do. But…being straightway strengthened in His humanity by His ancestral divinity, he urges the safer petition, and desires no longer that should be the case, but that it might be accomplished in accordance with the Father’s good pleasure, in glory, in constancy, and in fulness. For John, who has given us the record of the sublimest and divinest of the Saviour’s words and deeds, heard Him speak thus: “And the cup which my Father hath given me, shall I not drink it?”[John 18:11] Now, to drink the cup was to discharge the ministry and the whole economy of trial with fortitude, to follow and fulfil the Father’s determination, and to surmount all apprehensions. And the exclamation, “Why hast Thou forsaken me?” was in due ...
Ante-Nicene Fathers, Volume 6, page 282, footnote 2 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Peter of Alexandria. (HTML)
Fragments from the Writings of Peter. (HTML)
That Up to the Time of the Destruction of Jerusalem, the Jews Rightly Appointed the Fourteenth Day of the First Lunar Month. (HTML)
CCEL Footnote 2375 (In-Text, Margin)
But after His public ministry He did not eat of the lamb, but Himself suffered as the true Lamb in the Paschal feast, as John, the divine and evangelist, teaches us in the Gospel written by him, where he thus speaks: “Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment-hall, lest they should be defiled, but that they might eat the passover.”[John 18:28] And after a few things more. “When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment-seat, in a place that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the passover, and about the third hour,” as the correct books ...
Ante-Nicene Fathers, Volume 7, page 444, 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. III.—On Feast Days and Fast Days (HTML)
CCEL Footnote 3066 (In-Text, Margin)
... come that ye shall be dispersed, and shall leave me alone;” and every one vehemently affirming that they would not forsake Him, I Peter adding this promise, that I would even die with Him, He said, “Verily I say unto thee, Before the cock crows, thou shall thrice deny that thou knowest me.” And when He had delivered to us the representative mysteries of His precious body and blood, Judas not being present with us, He went out to the Mount of Olives, near the brook Cedron, where there was a garden;[John 18:1] and we were with Him, and sang an hymn according to the custom. And being separated not far from us, He prayed to His Father, saying: “Father, remove this cup away from me; yet not my will, but Thine be done.” And when He had done this thrice, while ...
Ante-Nicene Fathers, Volume 7, page 444, footnote 13 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book V (HTML)
Sec. III.—On Feast Days and Fast Days (HTML)
CCEL Footnote 3072 (In-Text, Margin)
... to Cæsar. And these reproaches did these bulls and dogs in their madness cast upon Him, till it was very early in the morning, and then they lead Him away to Annas, who was father-in-law to Caiaphas; and when they had done the like things to Him there, it being the day of the preparation, they delivered Him to Pilate the Roman governor, accusing Him of many and great things, none of which they could prove. Whereupon the governor, as out of patience with them, said: “I find no cause against Him.”[John 18:38] But they bringing two lying witnesses, wished to accuse the Lord falsely; but they being found to disagree, and so their testimony not conspiring together, they altered the accusation to that of treason, saying, “This fellow says that He is a king, ...
Ante-Nicene Fathers, Volume 8, page 389, footnote 6 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Apocrypha of the New Testament. (HTML)
The History of Joseph the Carpenter. (HTML)
CCEL Footnote 1720 (In-Text, Margin)
8. But Satan went and told this to Herod the Great, the father of Archelaus. And it was this same Herod who ordered my friend and relative John to be beheaded. Accordingly he searched for me diligently, thinking that my kingdom was to be of this world.[John 18:36] But Joseph, that pious old man, was warned of this by a dream. Therefore he rose and took Mary my mother, and I lay in her bosom. Salome also was their fellow-traveller. Having therefore set out from home, he retired into Egypt, and remained there the space of one whole year, until the hatred of Herod passed away.
Ante-Nicene Fathers, Volume 8, page 427, footnote 5 (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 3. (HTML)
CCEL Footnote 1879 (In-Text, Margin)
... and the chief priests have delivered thee into my hands; and tell me if thou art king of the Jews? Jesus answered: My kingdom is not of this world; for if my kingdom were in this world, my soldiers would not be unconcerned at my being seized: wherefore my kingdom is not in this world. Pilate says: But art thou a king? Jesus said: Thou hast said: for this was I born, to bear witness to the truth; and if any one be a man of the truth, he believes my word, and does it. Pilate says: What is the truth?[John 18:33-38] Jesus answered: The truth is from the heavens. Pilate says: On earth, then, is there no truth? Christ says: I am the truth; and how is the truth judged on earth by those that have earthly power!
Ante-Nicene Fathers, Volume 8, page 428, footnote 3 (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 1883 (In-Text, Margin)
Then came a messenger from Procle, the wife of Pilate, to him; and the message said: Take care that thou do not agree that any evil should happen to Jesus the good man; because during this night I have seen fearful dreams on account of him. And Pilate spoke to the Hebrews, saying: If you hold as insult against God the words which you declare Jesus to have spoken, take and judge him yourselves according to your law.[John 18:31] The Jews said to Pilate: We wish that you should crucify him. Pilate says: This is not good.
Ante-Nicene Fathers, Volume 8, page 597, footnote 5 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Apocrypha of the New Testament. (HTML)
The Passing of Mary: Second Latin Form. (HTML)
CCEL Footnote 2671 (In-Text, Margin)
12. Then that chief cried out, saying: I implore thee, Saint Peter, do not despise me, I beseech thee, in so great an extremity, because I am exceedingly tortured by great torments. Bear in mind that when, in the prætorium, the maid that kept the door[John 18:17] recognised thee, and told the others to revile thee, then I spoke good words in thy behalf. Then Peter answering, said: It is not for me to give other to thee; but if thou believest with thy whole heart on the Lord Jesus Christ, whom she carried in her womb, and remained a virgin after the birth, the compassion of the Lord, which with profuse benignity saves the ...
Ante-Nicene Fathers, Volume 9, page 117, 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 XLVIII. (HTML)
CCEL Footnote 3309 (In-Text, Margin)
[1][John 18:1] This said Jesus, and went forth with his disciples to a place which was called Gethsemane, on the side that is in the plain of Kidron, the mountain, the place [2] in which was a garden; and he entered thither, he and his disciples. And Judas the [3] betrayer knew that place: for Jesus oft-times met with his disciples there. And when Jesus came to the place, he said to his disciples, Sit ye here, so that I may go and pray; [4, 5] [Arabic, p. 181] and pray ye, that ye enter not into ...
Ante-Nicene Fathers, Volume 9, page 117, footnote 14 (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 XLVIII. (HTML)
CCEL Footnote 3312 (In-Text, Margin)
[1] This said Jesus, and went forth with his disciples to a place which was called Gethsemane, on the side that is in the plain[John 18] of Kidron, the mountain, the place [2] in which was a garden; and he entered thither, he and his disciples. And Judas the [3] betrayer knew that place: for Jesus oft-times met with his disciples there. And when Jesus came to the place, he said to his disciples, Sit ye here, so that I may go and pray; [4, 5] [Arabic, p. 181] and pray ye, that ye enter not into temptations. And he took with him Cephas and the sons of Zebedee ...
Ante-Nicene Fathers, Volume 9, page 117, 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 XLVIII. (HTML)
CCEL Footnote 3314 (In-Text, Margin)
[1] This said Jesus, and went forth with his disciples to a place which was called Gethsemane, on the side that is in the plain of Kidron, the mountain, the place [2] in which was a garden; and he entered thither, he and his disciples.[John 18:2] And Judas the [3] betrayer knew that place: for Jesus oft-times met with his disciples there. And when Jesus came to the place, he said to his disciples, Sit ye here, so that I may go and pray; [4, 5] [Arabic, p. 181] and pray ye, that ye enter not into temptations. And he took with him Cephas and the sons of Zebedee together, James and John; and he began to [6] look sorrowful, ...
Ante-Nicene Fathers, Volume 9, page 117, footnote 46 (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 XLVIII. (HTML)
CCEL Footnote 3344 (In-Text, Margin)
[22] And while he was still speaking, came Judas the betrayer, one of the twelve, and with him a great multitude carrying lanterns and torches[John 18:3] and swords and staves, from the chief priests and scribes and elders of the people, and with him the footsoldiers [23] of the Romans. And Judas the betrayer gave them a sign, and said, He whom I shall kiss, he is he: take him with care, and lead him away.
Ante-Nicene Fathers, Volume 9, page 117, footnote 47 (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 XLVIII. (HTML)
CCEL Footnote 3345 (In-Text, Margin)
[22] And while he was still speaking, came Judas the betrayer, one of the twelve, and with him a great multitude carrying lanterns and torches and swords and staves, from the chief priests and scribes and elders of the people, and with him the footsoldiers [23] of the Romans.[John 18:3] And Judas the betrayer gave them a sign, and said, He whom I shall kiss, he is he: take him with care, and lead him away.
Ante-Nicene Fathers, Volume 9, page 118, 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 XLVIII. (HTML)
CCEL Footnote 3349 (In-Text, Margin)
[24][John 18:4] And Jesus, because he knew everything that should come upon him, went forth [25] unto them. And immediately Judas the betrayer came to Jesus, and said, Peace, [26] my Master; and kissed him. And Jesus said unto him, Judas, with a kiss betrayest [27] thou the Son of man? Was it for that thou camest, my friend? And Jesus said [28] to those that came unto him, Whom seek ye? They said unto him, Jesus the Nazarene. Jesus said unto them, I am he. And Judas the betrayer also was standing [29] ...
Ante-Nicene Fathers, Volume 9, page 118, footnote 6 (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 XLVIII. (HTML)
CCEL Footnote 3354 (In-Text, Margin)
... Jesus, because he knew everything that should come upon him, went forth [25] unto them. And immediately Judas the betrayer came to Jesus, and said, Peace, [26] my Master; and kissed him. And Jesus said unto him, Judas, with a kiss betrayest [27] thou the Son of man? Was it for that thou camest, my friend? And Jesus said [28] to those that came unto him, Whom seek ye? They said unto him, Jesus the Nazarene. Jesus said unto them, I am he. And Judas the betrayer also was standing [29] with them.[John 18:6] And when Jesus said unto them, I am he, they retreated backward, and [30] fell to the ground. And Jesus asked them again, Whom seek ye? They answered, [31] Jesus the Nazarene. Jesus said unto them, I told you that I am he: and if ye seek [32] me, ...
Ante-Nicene Fathers, Volume 9, page 118, footnote 7 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XLVIII. (HTML)
CCEL Footnote 3355 (In-Text, Margin)
... immediately Judas the betrayer came to Jesus, and said, Peace, [26] my Master; and kissed him. And Jesus said unto him, Judas, with a kiss betrayest [27] thou the Son of man? Was it for that thou camest, my friend? And Jesus said [28] to those that came unto him, Whom seek ye? They said unto him, Jesus the Nazarene. Jesus said unto them, I am he. And Judas the betrayer also was standing [29] with them. And when Jesus said unto them, I am he, they retreated backward, and [30] fell to the ground.[John 18:7] And Jesus asked them again, Whom seek ye? They answered, [31] Jesus the Nazarene. Jesus said unto them, I told you that I am he: and if ye seek [32] me, let these go away: that the word might be fulfilled which he spake, Of those [33] [Arabic, p. ...
Ante-Nicene Fathers, Volume 9, page 118, 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 XLVIII. (HTML)
CCEL Footnote 3356 (In-Text, Margin)
... kissed him. And Jesus said unto him, Judas, with a kiss betrayest [27] thou the Son of man? Was it for that thou camest, my friend? And Jesus said [28] to those that came unto him, Whom seek ye? They said unto him, Jesus the Nazarene. Jesus said unto them, I am he. And Judas the betrayer also was standing [29] with them. And when Jesus said unto them, I am he, they retreated backward, and [30] fell to the ground. And Jesus asked them again, Whom seek ye? They answered, [31] Jesus the Nazarene.[John 18:8] Jesus said unto them, I told you that I am he: and if ye seek [32] me, let these go away: that the word might be fulfilled which he spake, Of those [33] [Arabic, p. 183] whom thou hast given me I lost not even one. Then came those that were with ...
Ante-Nicene Fathers, Volume 9, page 118, 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 XLVIII. (HTML)
CCEL Footnote 3357 (In-Text, Margin)
... Jesus said [28] to those that came unto him, Whom seek ye? They said unto him, Jesus the Nazarene. Jesus said unto them, I am he. And Judas the betrayer also was standing [29] with them. And when Jesus said unto them, I am he, they retreated backward, and [30] fell to the ground. And Jesus asked them again, Whom seek ye? They answered, [31] Jesus the Nazarene. Jesus said unto them, I told you that I am he: and if ye seek [32] me, let these go away: that the word might be fulfilled which he spake,[John 18:9] Of those [33] [Arabic, p. 183] whom thou hast given me I lost not even one. Then came those that were with Judas, and seized Jesus, and took him.
Ante-Nicene Fathers, Volume 9, page 118, footnote 12 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
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Section XLVIII. (HTML)
CCEL Footnote 3360 (In-Text, Margin)
[34] And when his disciples saw what happened, they said, Our Lord, shall we smite [35] them with swords?[John 18:10] And Simon Cephas had a sword, and he drew it, and struck the servant of the chief priest, and cut off his right ear. And the name of that servant [36] was Malchus. Jesus said unto Cephas, The cup which my Father hath given [37] me, shall I not drink it? Put the sword into its sheath: for all that take with the [38] sword shall die by the sword. Thinkest thou that I am not able to ask of my [39] Father, and he shall now raise up for me more ...
Ante-Nicene Fathers, Volume 9, page 118, footnote 13 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
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Section XLVIII. (HTML)
CCEL Footnote 3361 (In-Text, Margin)
[34] And when his disciples saw what happened, they said, Our Lord, shall we smite [35] them with swords? And Simon Cephas had a sword, and he drew it, and struck the servant of the chief priest, and cut off his right ear. And the name of that servant [36] was Malchus.[John 18:11] Jesus said unto Cephas, The cup which my Father hath given [37] me, shall I not drink it? Put the sword into its sheath: for all that take with the [38] sword shall die by the sword. Thinkest thou that I am not able to ask of my [39] Father, and he shall now raise up for me more than twelve tribes of angels? Then [40] how should the scriptures which were spoken ...
Ante-Nicene Fathers, Volume 9, page 118, footnote 25 (Image)
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CCEL Footnote 3373 (In-Text, Margin)
[44][John 18:12] Then the disciples all left him, and fled. And the footsoldiers and the officers [45] and the soldiers of the Jews seized Jesus, and came. And a certain young man [46] followed him, and he was wrapped in a towel, naked: and they seized him; so he [47] [Arabic, p. 184] left the towel, and fled naked. Then they took Jesus, and bound him, and brought him to Annas first; because he was the father in law of Caiaphas, [48] who was chief priest that year. And Caiaphas was he that counselled the ...
Ante-Nicene Fathers, Volume 9, page 118, footnote 31 (Image)
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CCEL Footnote 3379 (In-Text, Margin)
[44] Then the disciples all left him, and fled. And the footsoldiers and the officers [45] and the soldiers of the Jews seized Jesus, and came. And a certain young man [46] followed him, and he was wrapped in a towel, naked: and they seized him; so he [47] [Arabic, p. 184] left the towel, and fled naked. Then they took Jesus, and bound him, and brought him to Annas first; because he was the father in law of Caiaphas, [48] who was chief priest that year.[John 18:14] And Caiaphas was he that counselled the Jews, that it was necessary that one man should die instead of the people.
Ante-Nicene Fathers, Volume 9, page 118, footnote 32 (Image)
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CCEL Footnote 3380 (In-Text, Margin)
[49][John 18:15] And Simon Cephas and one of the other disciples followed Jesus. And the chief [50] priest knew that disciple, and he entered with Jesus into the court; but Simon was standing without at the door. And that other disciple, whom the chief priest knew, [51] went out and spake unto her that kept the door, and she brought Simon in. And when the maid that kept the door saw Simon, she looked stedfastly at him, and said unto him, Art not thou also one of the disciples of this man, I mean Jesus the ...
Ante-Nicene Fathers, Volume 9, page 118, footnote 33 (Image)
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CCEL Footnote 3381 (In-Text, Margin)
[49] And Simon Cephas and one of the other disciples followed Jesus. And the chief [50] priest knew that disciple, and he entered with Jesus into the court;[John 18:16] but Simon was standing without at the door. And that other disciple, whom the chief priest knew, [51] went out and spake unto her that kept the door, and she brought Simon in. And when the maid that kept the door saw Simon, she looked stedfastly at him, and said unto him, Art not thou also one of the disciples of this man, I mean Jesus the [52] Nazarene? But he denied, and said, Woman, I know him not, neither know I ...
Ante-Nicene Fathers, Volume 9, page 118, footnote 34 (Image)
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CCEL Footnote 3382 (In-Text, Margin)
[49] And Simon Cephas and one of the other disciples followed Jesus. And the chief [50] priest knew that disciple, and he entered with Jesus into the court; but Simon was standing without at the door. And that other disciple, whom the chief priest knew, [51] went out and spake unto her that kept the door, and she brought Simon in.[John 18:17] And when the maid that kept the door saw Simon, she looked stedfastly at him, and said unto him, Art not thou also one of the disciples of this man, I mean Jesus the [52] Nazarene? But he denied, and said, Woman, I know him not, neither know I even [53] what thou sayest. And the servants and the soldiers rose, and made a fire in ...
Ante-Nicene Fathers, Volume 9, page 118, footnote 36 (Image)
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Section XLVIII. (HTML)
CCEL Footnote 3384 (In-Text, Margin)
... disciple, and he entered with Jesus into the court; but Simon was standing without at the door. And that other disciple, whom the chief priest knew, [51] went out and spake unto her that kept the door, and she brought Simon in. And when the maid that kept the door saw Simon, she looked stedfastly at him, and said unto him, Art not thou also one of the disciples of this man, I mean Jesus the [52] Nazarene? But he denied, and said, Woman, I know him not, neither know I even [53] what thou sayest.[John 18:18] And the servants and the soldiers rose, and made a fire in the [54] middle of the court, that they might warm themselves; for it was cold. And when [55] the fire burned up, they sat down around it. And Simon also came, and sat down with them to warm ...
Ante-Nicene Fathers, Volume 9, page 118, footnote 39 (Image)
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Section XLIX. (HTML)
CCEL Footnote 3387 (In-Text, Margin)
[1, 2][John 18:19] And the chief priest asked Jesus about his disciples, and about his doctrine. And Jesus said unto him, I was speaking openly to the people; and I ever taught in the synagogue, and in the temple, where all the Jews gather; and I have spoken nothing in [3] [Arabic, p. 185] secret. Why askest thou me? ask those that have heard, what I spake unto [4] them: for they know all that I said. And when he had said that, one of the soldiers which were standing there struck the cheek of Jesus, and ...
Ante-Nicene Fathers, Volume 9, page 118, footnote 41 (Image)
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CCEL Footnote 3389 (In-Text, Margin)
[1, 2] And the chief priest asked Jesus about his disciples, and about his doctrine.[John 18:20] And Jesus said unto him, I was speaking openly to the people; and I ever taught in the synagogue, and in the temple, where all the Jews gather; and I have spoken nothing in [3] [Arabic, p. 185] secret. Why askest thou me? ask those that have heard, what I spake unto [4] them: for they know all that I said. And when he had said that, one of the soldiers which were standing there struck the cheek of Jesus, and said unto him, [5] Dost thou thus ...
Ante-Nicene Fathers, Volume 9, page 118, footnote 43 (Image)
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CCEL Footnote 3391 (In-Text, Margin)
[1, 2] And the chief priest asked Jesus about his disciples, and about his doctrine. And Jesus said unto him, I was speaking openly to the people; and I ever taught in the synagogue, and in the temple, where all the Jews gather; and I have spoken nothing in [3] [Arabic, p. 185] secret.[John 18:21] Why askest thou me? ask those that have heard, what I spake unto [4] them: for they know all that I said. And when he had said that, one of the soldiers which were standing there struck the cheek of Jesus, and said unto him, [5] Dost thou thus answer the chief priest? Jesus answered and said unto him, If I [6] have spoken evil, bear witness of ...
Ante-Nicene Fathers, Volume 9, page 118, footnote 44 (Image)
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CCEL Footnote 3392 (In-Text, Margin)
[1, 2] And the chief priest asked Jesus about his disciples, and about his doctrine. And Jesus said unto him, I was speaking openly to the people; and I ever taught in the synagogue, and in the temple, where all the Jews gather; and I have spoken nothing in [3] [Arabic, p. 185] secret. Why askest thou me? ask those that have heard, what I spake unto [4] them: for they know all that I said.[John 18:22] And when he had said that, one of the soldiers which were standing there struck the cheek of Jesus, and said unto him, [5] Dost thou thus answer the chief priest? Jesus answered and said unto him, If I [6] have spoken evil, bear witness of evil: but if well, why didst thou smite me? And Annas ...
Ante-Nicene Fathers, Volume 9, page 119, footnote 1 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
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Section XLIX. (HTML)
CCEL Footnote 3394 (In-Text, Margin)
... and about his doctrine. And Jesus said unto him, I was speaking openly to the people; and I ever taught in the synagogue, and in the temple, where all the Jews gather; and I have spoken nothing in [3] [Arabic, p. 185] secret. Why askest thou me? ask those that have heard, what I spake unto [4] them: for they know all that I said. And when he had said that, one of the soldiers which were standing there struck the cheek of Jesus, and said unto him, [5] Dost thou thus answer the chief priest?[John 18:23] Jesus answered and said unto him, If I [6] have spoken evil, bear witness of evil: but if well, why didst thou smite me? And Annas sent Jesus bound unto Caiaphas the chief priest.
Ante-Nicene Fathers, Volume 9, page 119, footnote 3 (Image)
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Section XLIX. (HTML)
CCEL Footnote 3396 (In-Text, Margin)
... and in the temple, where all the Jews gather; and I have spoken nothing in [3] [Arabic, p. 185] secret. Why askest thou me? ask those that have heard, what I spake unto [4] them: for they know all that I said. And when he had said that, one of the soldiers which were standing there struck the cheek of Jesus, and said unto him, [5] Dost thou thus answer the chief priest? Jesus answered and said unto him, If I [6] have spoken evil, bear witness of evil: but if well, why didst thou smite me?[John 18:24] And Annas sent Jesus bound unto Caiaphas the chief priest.
Ante-Nicene Fathers, Volume 9, page 119, footnote 4 (Image)
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CCEL Footnote 3397 (In-Text, Margin)
[7][John 18:25] And when Jesus went out, Simon Cephas was standing in the outer court warming [8] himself. And that maid saw him again, and began to say to those that stood [9] by, This man also was there with Jesus the Nazarene. And those that stood by [10] came forward and said to Cephas, Truly thou art one of his disciples. And he [11] denied again with an oath, I know not the man. And after a little one of the servants of the chief priest, the kinsman of him whose ear Simon cut off, ...
Ante-Nicene Fathers, Volume 9, page 119, footnote 49 (Image)
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CCEL Footnote 3442 (In-Text, Margin)
[43][John 18:28] And all of their assembly arose, and took Jesus, and brought him bound to [44] the prætorium, and delivered him up to Pilate the judge; but they entered not into the prætorium, that they might not be defiled when they should eat the passover.
Ante-Nicene Fathers, Volume 9, page 119, footnote 53 (Image)
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Section XLIX. (HTML)
CCEL Footnote 3446 (In-Text, Margin)
[43] And all of their assembly arose, and took Jesus, and brought him bound to [44] the prætorium, and delivered him up to Pilate the judge;[John 18:28] but they entered not into the prætorium, that they might not be defiled when they should eat the passover.
Ante-Nicene Fathers, Volume 9, page 119, footnote 56 (Image)
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Section XLIX. (HTML)
CCEL Footnote 3449 (In-Text, Margin)
[45] And Jesus stood before the judge. And Pilate went forth unto them without, and [46] said unto them, What accusation have ye against this man?[John 18:30] They answered and said unto him, If he had not been doing evils, neither should we have delivered [47] him up unto thee. We found this man leading our people astray, and restraining from giving tribute to Cæsar, and saying of himself that he is the King, the Messiah. [48] Pilate said unto them, Then take ye him, and judge him according to your law. [Arabic, p. 188] The Jews said unto him, We have no authority to put ...
Ante-Nicene Fathers, Volume 9, page 119, footnote 58 (Image)
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Section XLIX. (HTML)
CCEL Footnote 3451 (In-Text, Margin)
[45] And Jesus stood before the judge. And Pilate went forth unto them without, and [46] said unto them, What accusation have ye against this man? They answered and said unto him, If he had not been doing evils, neither should we have delivered [47] him up unto thee. We found this man leading our people astray, and restraining from giving tribute to Cæsar, and saying of himself that he is the King, the Messiah. [48][John 18:31] Pilate said unto them, Then take ye him, and judge him according to your law. [Arabic, p. 188] The Jews said unto him, We have no authority to put a man to death: [49] that the word might be fulfilled, which Jesus spake, when he made known by what manner of death he was to die.
Ante-Nicene Fathers, Volume 9, page 120, footnote 1 (Image)
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Section XLIX. (HTML)
CCEL Footnote 3452 (In-Text, Margin)
... unto them, What accusation have ye against this man? They answered and said unto him, If he had not been doing evils, neither should we have delivered [47] him up unto thee. We found this man leading our people astray, and restraining from giving tribute to Cæsar, and saying of himself that he is the King, the Messiah. [48] Pilate said unto them, Then take ye him, and judge him according to your law. [Arabic, p. 188] The Jews said unto him, We have no authority to put a man to death: [49][John 18:32] that the word might be fulfilled, which Jesus spake, when he made known by what manner of death he was to die.
Ante-Nicene Fathers, Volume 9, page 120, footnote 2 (Image)
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CCEL Footnote 3453 (In-Text, Margin)
[50][John 18:33] And Pilate entered into the prætorium, and called Jesus, and said unto him, Art [51] thou the King of the Jews? Jesus said unto him, Of thyself saidst thou this, or [52] did others tell it thee concerning me? Pilate said unto him, Am I, forsooth, a Jew? The sons of thy nation and the chief priests delivered thee unto me: what [53] hast thou done? Jesus said unto him, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be [54] ...
Ante-Nicene Fathers, Volume 9, page 120, footnote 3 (Image)
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CCEL Footnote 3454 (In-Text, Margin)
[50] And Pilate entered into the prætorium, and called Jesus, and said unto him, Art [51] thou the King of the Jews?[John 18:34] Jesus said unto him, Of thyself saidst thou this, or [52] did others tell it thee concerning me? Pilate said unto him, Am I, forsooth, a Jew? The sons of thy nation and the chief priests delivered thee unto me: what [53] hast thou done? Jesus said unto him, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be [54] delivered to the Jews: now my kingdom is not from hence. ...
Ante-Nicene Fathers, Volume 9, page 120, footnote 4 (Image)
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Section XLIX. (HTML)
CCEL Footnote 3455 (In-Text, Margin)
[50] And Pilate entered into the prætorium, and called Jesus, and said unto him, Art [51] thou the King of the Jews? Jesus said unto him, Of thyself saidst thou this, or [52] did others tell it thee concerning me?[John 18:35] Pilate said unto him, Am I, forsooth, a Jew? The sons of thy nation and the chief priests delivered thee unto me: what [53] hast thou done? Jesus said unto him, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be [54] delivered to the Jews: now my kingdom is not from hence. Pilate said unto him, Then thou art a king? ...
Ante-Nicene Fathers, Volume 9, page 120, footnote 7 (Image)
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Section XLIX. (HTML)
CCEL Footnote 3458 (In-Text, Margin)
[50] And Pilate entered into the prætorium, and called Jesus, and said unto him, Art [51] thou the King of the Jews? Jesus said unto him, Of thyself saidst thou this, or [52] did others tell it thee concerning me? Pilate said unto him, Am I, forsooth, a Jew? The sons of thy nation and the chief priests delivered thee unto me: what [53] hast thou done?[John 18:36] Jesus said unto him, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be [54] delivered to the Jews: now my kingdom is not from hence. Pilate said unto him, Then thou art a king? Jesus said unto him, Thou hast said that I am a king. And for this was ...
Ante-Nicene Fathers, Volume 9, page 120, footnote 8 (Image)
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Section XLIX. (HTML)
CCEL Footnote 3459 (In-Text, Margin)
... Jesus, and said unto him, Art [51] thou the King of the Jews? Jesus said unto him, Of thyself saidst thou this, or [52] did others tell it thee concerning me? Pilate said unto him, Am I, forsooth, a Jew? The sons of thy nation and the chief priests delivered thee unto me: what [53] hast thou done? Jesus said unto him, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be [54] delivered to the Jews: now my kingdom is not from hence.[John 18:37] Pilate said unto him, Then thou art a king? Jesus said unto him, Thou hast said that I am a king. And for this was I born, and for this came I into the world, that I should bear witness [55] of the truth. And every one that is of the truth ...
Ante-Nicene Fathers, Volume 9, page 120, footnote 9 (Image)
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The Diatessaron. (HTML)
Section XLIX. (HTML)
CCEL Footnote 3460 (In-Text, Margin)
... sons of thy nation and the chief priests delivered thee unto me: what [53] hast thou done? Jesus said unto him, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be [54] delivered to the Jews: now my kingdom is not from hence. Pilate said unto him, Then thou art a king? Jesus said unto him, Thou hast said that I am a king. And for this was I born, and for this came I into the world, that I should bear witness [55] of the truth.[John 18:38] And every one that is of the truth heareth my voice. Pilate said unto him, And what is the truth? And when he said that, he went out again unto the Jews.
Ante-Nicene Fathers, Volume 9, page 120, footnote 39 (Image)
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Section L. (HTML)
CCEL Footnote 3490 (In-Text, Margin)
[20] And at every feast the custom of the judge was to release to the people one [21] prisoner, him whom they would. And there was in their prison a well-known prisoner, [22, 23] called Barabbas. And when they assembled, Pilate said unto them,[John 18:39] Ye have a custom, that I should release unto you a prisoner at the passover: will ye that I [24] release unto you the King of the Jews? And they all cried out and said, Release not [Arabic, p. 190] unto us this man, but release unto us Barabbas. And this Barabbas was a [25] robber, who for sedition and murder, which was in the city, was cast into the [26] prison. And ...
Ante-Nicene Fathers, Volume 9, page 120, footnote 40 (Image)
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Section L. (HTML)
CCEL Footnote 3491 (In-Text, Margin)
[20] And at every feast the custom of the judge was to release to the people one [21] prisoner, him whom they would. And there was in their prison a well-known prisoner, [22, 23] called Barabbas. And when they assembled, Pilate said unto them, Ye have a custom, that I should release unto you a prisoner at the passover: will ye that I [24] release unto you the King of the Jews?[John 18:40] And they all cried out and said, Release not [Arabic, p. 190] unto us this man, but release unto us Barabbas. And this Barabbas was a [25] robber, who for sedition and murder, which was in the city, was cast into the [26] prison. And all the people cried out and began to ask him to do as the ...
Ante-Nicene Fathers, Volume 9, page 309, footnote 4 (Image)
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Book I. (HTML)
The Title “Word” Is to Be Interpreted by the Same Method as the Other Titles of Christ. The Word of God is Not a Mere Attribute of God, But a Separate Person. What is Meant When He is Called the Word. (HTML)
... feet, He declared Himself in these words to be their Master and Lord: “You call Me Master and Lord, and you say well, for so I am.” He also distinctly announces Himself as the Son of God, when He says, “He whom the Father sanctified and sent unto the world, to Him do you say, Thou blasphemest, because I said, I am the Son of God?” and “Father, the hour is come; glorify Thy Son, that the Son also may glorify Thee.” We also find Him declaring Himself to be a king, as when He answers Pilate’s question,[John 18:33] “Art Thou the King of the Jews?” by saying, “My kingdom is not of this world; if My kingdom were of this world, then would My servants fight, that I should not be delivered to the Jews, but now is My kingdom not from hence.” We have also read the ...
Ante-Nicene Fathers, Volume 9, page 309, footnote 4 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book I. (HTML)
The Title “Word” Is to Be Interpreted by the Same Method as the Other Titles of Christ. The Word of God is Not a Mere Attribute of God, But a Separate Person. What is Meant When He is Called the Word. (HTML)
... feet, He declared Himself in these words to be their Master and Lord: “You call Me Master and Lord, and you say well, for so I am.” He also distinctly announces Himself as the Son of God, when He says, “He whom the Father sanctified and sent unto the world, to Him do you say, Thou blasphemest, because I said, I am the Son of God?” and “Father, the hour is come; glorify Thy Son, that the Son also may glorify Thee.” We also find Him declaring Himself to be a king, as when He answers Pilate’s question,[John 18:36] “Art Thou the King of the Jews?” by saying, “My kingdom is not of this world; if My kingdom were of this world, then would My servants fight, that I should not be delivered to the Jews, but now is My kingdom not from hence.” We have also read the ...
Ante-Nicene Fathers, Volume 9, page 480, footnote 12 (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 XIII. (HTML)
Satan and the “Delivery” Of Jesus. (HTML)
... and indifferent, in accordance with which those who are compacted of soul and body die, when their soul is separated from the body,—but of that death which is contrary to and the enemy of Him who said, “I am the Life,” in accordance with which “the soul that sinneth, it shall die.” But that it was not God who gave Him up into the hands of men, the Saviour manifestly declares when He says, “If My kingdom were of this world, then would My servants fight that I should not be delivered to the Jews.”[John 18:36] For, when He was delivered up to the Jews, He was delivered into the hands of men, not by His own servants, but by the prince of this age who says, concerning the powers which are in the sphere of the invisible, the kingdoms which are set up against ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 115, footnote 1 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He recalls the beginning of his youth, i.e. the thirty-first year of his age, in which very grave errors as to the nature of God and the origin of evil being distinguished, and the Sacred Books more accurately known, he at length arrives at a clear knowledge of God, not yet rightly apprehending Jesus Christ. (HTML)
What He Found in the Sacred Books Which are Not to Be Found in Plato. (HTML)
CCEL Footnote 575 (In-Text, Margin)
... done wickedly, and Thy hand is grown heavy upon us, and we are justly delivered over unto that ancient sinner, the governor of death; for he induced our will to be like his will, whereby he remained not in Thy truth. What shall “wretched man” do? “Who shall deliver him from the body of this death,” but Thy grace only, “through Jesus ‘Christ our Lord,’” whom Thou hast begotten co-eternal, and createdst in the begin ning of Thy ways, in whom the Prince of this world found nothing worthy of death,[John 18:38] yet killed he Him, and the handwriting which was contrary to us was blotted out? This those writings contain not. Those pages contain not the expression of this piety,—the tears of confession, Thy sacrifice, a troubled spirit, “a broken and a ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 470, footnote 4 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On Lying. (HTML)
Section 27 (HTML)
CCEL Footnote 2340 (In-Text, Margin)
27. As, when we read in the Gospel, “Thou hast received a blow in the face, make ready the other cheek.” Now as an example of patience can none be found than that of the Lord Himself more potent and excellent; but He, when smitten on the cheek, said not, Behold here is the other cheek, but He said, “If I have spoken ill, bear witness of the evil; but if well, why smitest thou Me?”[John 18:22-23] Where He shows that the preparation of the other cheek is to be done in the heart. Which also the Apostle Paul knew, for he, too, when he was smitten on the face before the high priest, did not say, Smite the other cheek: but, “God,” saith he, “shall smite thee, thou whited wall: and sittest thou to judge ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 302, 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 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 913 (In-Text, Margin)
... according to the flesh sends His disciples as sheep into the midst of wolves, and bids them not fear those that can kill the body, but cannot kill the soul, and promises that even the body will be entirely restored, so that not a hair shall be lost. Peter’s sword He orders back into its sheath, restoring as it was before the ear of His enemy that had been cut off. He says that He could obtain legions of angels to destroy His enemies, but that He must drink the cup which His Father’s will had given Him.[John 18:11] He sets the example of drinking this cup, then hands it to His followers, manifesting thus, both in word and deed, the grace of patience. Therefore God raised Him from the dead, and has given Him a name which is above every name; that in the name of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 356, footnote 7 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Concerning the Nature of Good, Against the Manichæans. (HTML)
This Last Expression Misunderstood by Some. (HTML)
CCEL Footnote 1102 (In-Text, Margin)
... when it says "It makes no difference," as when I say "It matters in no respect." But these, if they should say to any one, "What hast thou done?" and he should reply that he has done nothing, would, according to this mode of disputation, falsely accuse him saying, "Thou hast done something, therefore, because thou hast done nothing; for nothing is itself something." But they have also the Lord Himself placing this word at the end of a sentence, when He says: "And in secret have I spoken nothing."[John 18:20] Let them read, therefore, and be silent.
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 576, footnote 1 (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 89 (HTML)
194. said: "Here you have the fullest possible proof that a Christian may take no part in the destruction of another. But the first establishing of this principle was in the case of Peter, as it is written, ‘Simon Peter having a sword, drew it, and smote the high priest’s servant, and cut off his right ear. Then said Jesus unto Peter, Put up thy sword into the sheath. For all they that take the sword shall perish with the sword.’"[John 18:10-11]
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 233, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Grace of Christ, and on Original Sin. (HTML)
On the Grace of Christ. (HTML)
Ambrose Teaches with What Eye Christ Turned and Looked Upon Peter. (HTML)
CCEL Footnote 1903 (In-Text, Margin)
... him. He denied Him a second time, and still wept not, because the Lord had not even yet turned and looked upon him. The third time also he denied Him, Jesus turned and looked, and then he wept most bitterly.” Let these persons read the Gospel; let them consider how that the Lord Jesus was at that moment within, having a hearing before the chief of the priests; whilst the Apostle Peter was outside, and down in the hall, sitting at one time with the servants at the fire, at another time standing,[John 18:16] as the most accurate and consistent narrative of the evangelists shows. It cannot therefore be said that it was with His bodily eyes that the Lord turned and looked upon him by a visible and apparent admonition. That, then, which is described in the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 539, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
A Treatise on the Gift of Perseverance. (HTML)
What Predestination is. (HTML)
CCEL Footnote 3642 (In-Text, Margin)
Will any man dare to say that God did not foreknow those to whom He would give to believe, or whom He would give to His Son, that of them He should lose none?[John 18:9] And certainly, if He foreknew these things, He as certainly foreknew His own kindnesses, wherewith He condescends to deliver us. This is the predestination of the saints,—nothing else; to wit, the foreknowledge and the preparation of God’s kindnesses, whereby they are most certainly delivered, whoever they are that are delivered. But where are the rest left by the righteous divine judgment except in the mass of ruin, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 26, footnote 6 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Our Lord’s Sermon on the Mount. (HTML)
Explanation of the First Part of the Sermon Delivered by Our Lord on the Mount, as Contained in the Fifth Chapter of Matthew. (HTML)
Chapter XIX (HTML)
CCEL Footnote 181 (In-Text, Margin)
... that he can sing that prophetic word, “My heart is prepared, O God, my heart is prepared.” For many have learned how to offer the other cheek, but do not know how to love him by whom they are struck. But in truth, the Lord Himself, who certainly was the first to fulfil the precepts which He taught, did not offer the other cheek to the servant of the high priest when smiting Him thereon; but, so far from that, said, “If I have spoken evil, hear witness of the evil; but if well, why smitest thou me?”[John 18:23] Yet was He not on that account unprepared in heart, for the salvation of all, not merely to be smitten on the other cheek, but even to have His whole body crucified.
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 97, footnote 8 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book I (HTML)
The Fulfilment of the Prophecies Concerning Christ. (HTML)
CCEL Footnote 641 (In-Text, Margin)
... little esteemed, and smitten with the palms, and defiled with the spittle; His position was disfigured on the cross; He was led to death by the iniquities of the people Israel; He is the man who had no form nor comeliness when He was buffeted with the fists, when He was crowned with the thorns, when He was derided as He hung (upon the tree); He is the man who, as the lamb is dumb before its shearer, opened not His mouth, when it was said to Him by those who mocked Him, “Prophesy to us, thou Christ.”[John 18] Now, however, He is exalted verily, now He is honoured exceedingly; truly many nations are now astonied at Him. Now the kings have shut their mouth, by which they were wont to promulgate the most ruthless laws against the Christians. Truly those now ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 181, footnote 7 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book III (HTML)
Of What Took Place in the Piece of Ground or Garden to Which They Came on Leaving the House After the Supper; And of the Method in Which, in John’s Silence on the Subject, a Real Harmony Can Be Demonstrated Between the Other Three Evangelists—Namely, Matthew, Mark, and Luke. (HTML)
CCEL Footnote 1269 (In-Text, Margin)
... wont, to the Mount of Olives; and His disciples also followed Him. And when He was at the place, He said unto them, Pray that ye enter not into temptation.” That is the place which the other two have instanced under the name of Gethsemane. There, we understand, was the garden which John brings into notice when he gives the following narration: “When Jesus had spoken these words, He went forth with His disciples over the brook Cedron, where was a garden, into the which He entered, and His disciples.”[John 18:1] Then taking Matthew’s record, we get this statement next in order: “He said unto His disciples, Sit ye here, while I go and pray yonder. And He took with Him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy. Then saith He ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 183, footnote 8 (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 Accounts Which are Given by All the Four Evangelists in Regard to What Was Done and Said on the Occasion of His Apprehension; And of the Proof that These Different Narratives Exhibit No Real Discrepancies. (HTML)
CCEL Footnote 1280 (In-Text, Margin)
... strain: “Whom seek ye? They answered Him, Jesus of Nazareth. Jesus saith unto them, I am He. And Judas also, which betrayed Him, stood with them. As soon then as He had said unto them, I am He, they went backward, and fell to the ground. Then asked He them again, Whom seek ye? And they said, Jesus of Nazareth. Jesus answered, I have told you that I am He: if therefore ye seek me, let these go their way; that the saying might be fulfilled which He spake, Of them which thou gavest me have I lost none.”[John 18:4-9]
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 184, footnote 3 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book III (HTML)
Of the Accounts Which are Given by All the Four Evangelists in Regard to What Was Done and Said on the Occasion of His Apprehension; And of the Proof that These Different Narratives Exhibit No Real Discrepancies. (HTML)
CCEL Footnote 1283 (In-Text, Margin)
... appended by Matthew, namely, “Put up thy sword into his place: for all they that take the sword shall perish with the sword. Thinkest thou that I cannot now pray to my Father, and He shall presently give me more than twelve legions of angels? But how then shall the Scriptures be fulfilled, that thus it must be?” Along with these words we may also place the question to which John tells us He gave utterance on the same occasion, namely, “The cup which my Father hath given me, shall I not drink it?”[John 18:11] And then, as is recorded by Luke, He touched the ear of the person who had been struck, and healed him.
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 185, footnote 3 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book III (HTML)
Of the Harmony Characterizing the Accounts Which These Evangelists Give of What Happened When the Lord Was Led Away to the House of the High Priest, as Also of the Occurrences Which Took Place Within the Said House After He Was Conducted There in the Nighttime, and in Particular of the Incident of Peter’s Denial. (HTML)
CCEL Footnote 1289 (In-Text, Margin)
19. In the line of Matthew’s narrative we come next upon this statement: “And they that laid hold on Jesus led Him away to Caiaphas the high priest, where the scribes and the elders were assembled.” We learn, however, from John that He was conducted first to Annas, the father-in-law of Caiaphas.[John 18:13] On the other hand, Mark and Luke omit all mention of the name of the high priest. Moreover [we find that] He was led away bound. For, as John informs us, there were at hand there, in the multitude, a tribune and a cohort, and the servants of the Jews. Then in Matthew we have these words: “But Peter followed Him afar off unto the high priest’s ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 185, footnote 5 (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 Harmony Characterizing the Accounts Which These Evangelists Give of What Happened When the Lord Was Led Away to the House of the High Priest, as Also of the Occurrences Which Took Place Within the Said House After He Was Conducted There in the Nighttime, and in Particular of the Incident of Peter’s Denial. (HTML)
CCEL Footnote 1291 (In-Text, Margin)
... next upon this statement: “And they that laid hold on Jesus led Him away to Caiaphas the high priest, where the scribes and the elders were assembled.” We learn, however, from John that He was conducted first to Annas, the father-in-law of Caiaphas. On the other hand, Mark and Luke omit all mention of the name of the high priest. Moreover [we find that] He was led away bound. For, as John informs us, there were at hand there, in the multitude, a tribune and a cohort, and the servants of the Jews.[John 18:12] Then in Matthew we have these words: “But Peter followed Him afar off unto the high priest’s palace, and went in and sat with the servants to see the end.” To this passage in the narrative Mark makes this addition: “And he warmed himself at the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 185, footnote 9 (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 Harmony Characterizing the Accounts Which These Evangelists Give of What Happened When the Lord Was Led Away to the House of the High Priest, as Also of the Occurrences Which Took Place Within the Said House After He Was Conducted There in the Nighttime, and in Particular of the Incident of Peter’s Denial. (HTML)
CCEL Footnote 1295 (In-Text, Margin)
... hall, and were sat down together, Peter sat down among them.” And John proceeds in these terms: “And Simon Peter followed Jesus, and so did another disciple. That disciple (namely, that other) was known unto the high priest, and went in (as John also tells us) with Jesus into the palace of the high priest. But Peter (as the same John adds) stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter.”[John 18:15-18] For the last fact we are thus indebted to John’s narrative. And in this way we see how it came about that Peter also got inside, and was within the hall, as the other evangelists mention.
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 186, footnote 5 (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 Harmony Characterizing the Accounts Which These Evangelists Give of What Happened When the Lord Was Led Away to the House of the High Priest, as Also of the Occurrences Which Took Place Within the Said House After He Was Conducted There in the Nighttime, and in Particular of the Incident of Peter’s Denial. (HTML)
CCEL Footnote 1311 (In-Text, Margin)
... denied the Lord the second time as he stood by the fire. For in his version of Peter’s first denial, John not only says nothing about the first crowing of the cock (which holds good of the other evangelists, too, with the exception of Mark), but also leaves unnoticed the fact that it was as he sat by the fire that the maid recognised him. For all that John says there is this, “Then saith the damsel that kept the door unto Peter, Art not thou also one of this man’s disciples? He saith, I am not.”[John 18:17] Then he brings in the statement which he deemed it right to make on the subject of what took place with Jesus in that same house. His record of this is to the following effect: “And the servants and officers stood there, who had made a fire of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 186, 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 Harmony Characterizing the Accounts Which These Evangelists Give of What Happened When the Lord Was Led Away to the House of the High Priest, as Also of the Occurrences Which Took Place Within the Said House After He Was Conducted There in the Nighttime, and in Particular of the Incident of Peter’s Denial. (HTML)
CCEL Footnote 1312 (In-Text, Margin)
... all that John says there is this, “Then saith the damsel that kept the door unto Peter, Art not thou also one of this man’s disciples? He saith, I am not.” Then he brings in the statement which he deemed it right to make on the subject of what took place with Jesus in that same house. His record of this is to the following effect: “And the servants and officers stood there, who had made a fire of coals, for it was cold. And they warmed themselves; and Peter stood with them, and warmed himself.”[John 18:18] Here, therefore, we may suppose Peter to have gone out, and by this time to have come in again. For at first he was sitting by the fire; and after a space, as we gather, he had returned, and commenced to stand [by the hearth].
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 187, footnote 1 (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 Harmony Characterizing the Accounts Which These Evangelists Give of What Happened When the Lord Was Led Away to the House of the High Priest, as Also of the Occurrences Which Took Place Within the Said House After He Was Conducted There in the Nighttime, and in Particular of the Incident of Peter’s Denial. (HTML)
CCEL Footnote 1313 (In-Text, Margin)
... synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing. Why askest thou me? ask them which heard me what I have said unto them: behold, they know what I said. And when He had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so? Jesus answered him, If I have spoken evil, bear witness of the evil; but if well, why smitest thou me? And Annas sent Him bound to Caiaphas the high priest.”[John 18:19-24] This certainly shows us that Annas was high priest. For Jesus had not been sent to Caiaphas as yet, when the question was thus put to Him, “Answerest thou the high priest so?” Mention is also made of Annas and Caiaphas as high priests by Luke at the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 187, footnote 3 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book III (HTML)
Of the Harmony Characterizing the Accounts Which These Evangelists Give of What Happened When the Lord Was Led Away to the House of the High Priest, as Also of the Occurrences Which Took Place Within the Said House After He Was Conducted There in the Nighttime, and in Particular of the Incident of Peter’s Denial. (HTML)
CCEL Footnote 1315 (In-Text, Margin)
... question was thus put to Him, “Answerest thou the high priest so?” Mention is also made of Annas and Caiaphas as high priests by Luke at the beginning of his Gospel. After these statements, John reverts to the account which he had previously begun of Peter’s denial. Thus he brings us back to the house in which the incidents took place which he has recorded, and from which Jesus was sent away to Caiaphas, to whom He was being conducted at the commencement of this scene, as Matthew has informed us.[John 18:24] Moreover, it is in the way of a recapitulation that John records the matters regarding Peter which he has introduced at this point. Falling back upon his narration of that incident with the view of making up a complete account of the threefold ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 187, footnote 4 (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 Harmony Characterizing the Accounts Which These Evangelists Give of What Happened When the Lord Was Led Away to the House of the High Priest, as Also of the Occurrences Which Took Place Within the Said House After He Was Conducted There in the Nighttime, and in Particular of the Incident of Peter’s Denial. (HTML)
CCEL Footnote 1316 (In-Text, Margin)
... whom He was being conducted at the commencement of this scene, as Matthew has informed us. Moreover, it is in the way of a recapitulation that John records the matters regarding Peter which he has introduced at this point. Falling back upon his narration of that incident with the view of making up a complete account of the threefold denial, he proceeds thus: “And Simon stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not.”[John 18:25] Here, therefore, we find that Peter’s second denial occurred, not when he was at the door, but as he was standing by the fire. This, however, could not have been the case, had he not returned by this time after having gone outside. For it is not ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 188, footnote 1 (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 Harmony Characterizing the Accounts Which These Evangelists Give of What Happened When the Lord Was Led Away to the House of the High Priest, as Also of the Occurrences Which Took Place Within the Said House After He Was Conducted There in the Nighttime, and in Particular of the Incident of Peter’s Denial. (HTML)
CCEL Footnote 1321 (In-Text, Margin)
... “And about the space of one hour after, another confidently affirmed, Of a truth this fellow also was with him; for he is a Galilæan. And Peter said, Man, I know not what thou sayest. And immediately while he yet spake the cock crew.” John follows with his account of Peter’s third denial, which is thus given: “One of the servants of the high priest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with him? Peter then denied again; and immediately the cock crew.”[John 18:26-27] Now what precise period of time is meant under the phrase, “a little after,” which is employed by Matthew and Mark, is made clear by Luke, when he says, “And about the space of one hour after.” John, however, conveys no intimation of this space of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 190, footnote 2 (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 Thorough Harmony of the Evangelists in the Different Accounts of What Took Place in the Early Morning, Previous to the Delivery of Jesus to Pilate; And of the Question Touching the Passage Which is Quoted on the Subject of the Price Set Upon the Lord, and Which is Ascribed to Jeremiah by Matthew, Although No Such Paragraph is Found in the Writings of that Prophet. (HTML)
CCEL Footnote 1339 (In-Text, Margin)
... other circumstances which remained for recital with a view to the completion of their account of what befell the Lord. But up to this point they have given no account of the occurrences belonging specifically to the morning. In like manner John, after recording what was done with the Lord as fully as he deemed requisite, and after telling also the whole story of Peter’s denial, continues his narrative in these terms: “Then lead they Jesus to Caiaphas, unto the hall of judgment. And it was early.”[John 18:28] Here we might suppose either that there had been something imperatively requiring Caiaphas’ presence in the hall of judgment, and that he was absent on the occasion when the other chief priests held an inquiry on the Lord; or else that the hall of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 194, footnote 5 (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 Absence of Any Discrepancies in the Accounts Which the Evangelists Give of What Took Place in Pilate’s Presence. (HTML)
CCEL Footnote 1361 (In-Text, Margin)
35. Let us next take the account of these same incidents—that is to say, those in which Pilate was engaged—as it is presented by John. He proceeds thus: “And they themselves went not into the judgment-hall, lest they should be defiled; but that they might eat the passover. Pilate then went out unto them, and said, What accusation bring ye against this man? They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee.”[John 18:28-30] We must look into this passage in order to show that it contains nothing inconsistent with Luke’s version, which states that certain charges were brought against Him, and also specifies their terms. For Luke’s words are these: “And they began to accuse Him, saying, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 194, 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 Absence of Any Discrepancies in the Accounts Which the Evangelists Give of What Took Place in Pilate’s Presence. (HTML)
CCEL Footnote 1362 (In-Text, Margin)
... Here, then, he proceeds thus: “Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews, therefore, said unto him, It is not lawful for us to put any man to death; that the saying of Jesus might be fulfilled, which He spake, signifying what death He should die. Then Pilate entered into the judgment-hall again, and called Jesus, and said unto Him, Art thou the King of the Jews? And Jesus answered, Sayest thou this thing of thyself, or did others tell it thee of me?”[John 18:31-34] This again may seem not to harmonize with what is recorded by the others,—namely, “Jesus answered, Thou sayest,”—unless it is made clear in what follows that the one thing was said as well as the other. Hence he gives us to understand that the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 195, footnote 1 (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 Absence of Any Discrepancies in the Accounts Which the Evangelists Give of What Took Place in Pilate’s Presence. (HTML)
CCEL Footnote 1363 (In-Text, Margin)
... other evangelists. Mark, therefore, what remains of his narrative. It proceeds thus: “Pilate answered, Am I a Jew? Thine own nation, and the chief priests, have delivered thee unto me: what hast thou done? Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews; but now is my kingdom not from hence. Pilate therefore said unto Him, Art thou a king then? Jesus answered, Thou sayest that I am a king.”[John 18:35-37] Behold, here is the point at which he comes to that which the other evangelists have reported. And then he goes on, the Lord being still the speaker, to recite other matters which the rest have not recorded. His terms are these: “To this end was I ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 198, footnote 4 (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 Hour of the Lord’s Passion, and of the Question Concerning the Absence of Any Discrepancy Between Mark and John in the Article of the ‘Third’ Hour and the ‘Sixth.’ (HTML)
CCEL Footnote 1393 (In-Text, Margin)
... with that view delivered Him up unto Pilate, as their words indicate clearly enough in the report given by John. For, after stating how Pilate said to them, “What accusation bring ye against this man?” his version proceeds thus: “They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee. Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death.”[John 18:29-31] Consequently, what they were especially unwilling to have the appearance of doing, that Mark here shows that they actually did do at the third hour. For he judged most truly that the Lord’s murderer was rather the tongue of the Jews than the hand of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 224, footnote 8 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book III (HTML)
Of Christ’s Subsequent Manifestations of Himself to the Disciples, and of the Question Whether a Thorough Harmony Can Be Established Between the Different Narratives When the Notices Given by the Four Several Evangelists, as Well as Those Presented by the Apostle Paul and in the Acts of the Apostles, are Compared Together. (HTML)
CCEL Footnote 1586 (In-Text, Margin)
... of being set apart on His right hand. For there, those on the left hand shall go away into eternal burning, but the righteous into life eternal. Hence they shall pass thither, and there, shall they see Him, as the wicked do not see Him. For the wicked shall be taken away, so that he shall not see the brightness of the Lord; and the unrighteousness shall not see the light. For He says, “And this is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom Thou hast sent;”[John 18:3] even as He shall be known in that eternity to which He will bring His servants by the form of a servant, in order that in liberty they may contemplate the form of the Lord.
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 232, 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 1638 (In-Text, Margin)
... nature with men, and in which He is verily by Himself alone, as He is the Father’s only fellow. This, however, is a mystical truth, which escapes the cognizance of carnal men, whose life creeps upon the lower soil of this earth, just because it is so sublime a mystery. Hence Christ Himself also departs into the mountain from the men whose habit is to seek for His kingdom with earthly conceptions of it. Thus is it that He expresses Himself elsewhere to this effect, “My kingdom is not of this world.”[John 18:36] And this, again, is something which is reported only by John, who soars high over earth in a kind of ethereal flight, and delights himself in the light of the Sun of righteousness. Then, on passing from the narrative connected with this mountain, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 234, 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 1660 (In-Text, Margin)
... the Lord’s Supper, which has been left unnoticed by none of them, he has presented us with a much more affluent statement, as if he drew his materials directly from the treasure-store of that bosom of the Lord on which it was his wont to recline. Then, again, [John shows us how] He astonishes Pilate with words of a sublimer import, declaring that His kingdom is not of this world, and that He was born a King, and that He came into the world for this purpose, that He might bear witness to the truth.[John 18:36-37] [It is in this Gospel also that] He withdraws Himself from Mary with some deep mystical intention after His resurrection, and says to her, “Touch me not; for I am not yet ascended to my Father.” It is here, too, that He imparts the Holy Spirit to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 74, 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 259 (In-Text, Margin)
... headlong from the top of the mountain, He departed from them unhurt.” And when they came to lay hold of Him, after He was sold by Judas the traitor, who imagined that he had it in his power to deliver up his Master and Lord, there also the Lord showed that He suffered of His own will, not of necessity. For when the Jews desired to lay hold of Him, He said to them, “Whom seek ye? But they said, Jesus of Nazareth. And said He, I am He. On hearing this saying, they went backward, and fell to the ground.”[John 18:4-6] In this, that in answering them He threw them to the ground, He showed His power; that in His being taken by them He might show His will. It was of compassion, then, that He suffered. For “He was delivered up for our sins, and rose again for our ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 179, 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 VII. 1–13. (HTML)
CCEL Footnote 547 (In-Text, Margin)
... it is said, “He would not walk in Judea, because the Jews sought to kill Him,” just as if Christ were not able both to walk among the Jews, and not be killed by them. For He manifested this power when He willed; for when they would lay hold of Him, as He was now about to suffer, “He said to them, Whom seek ye? They answered, Jesus. Then, said He, I am He,” not concealing, but manifesting Himself. That manifestation, however, they did not withstand, but “going backwards, they fell to the ground.”[John 18:6] And yet, because He had come to suffer, they rose up, laid hold of Him, led Him away to the judge, and slew Him. But what was it they did? That which a certain scripture says: “The earth was delivered into the hands of the ungodly.” The flesh was ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 191, footnote 3 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter VII. 25–36. (HTML)
CCEL Footnote 600 (In-Text, Margin)
... were killed by a lingering death. But the thieves, that they might not remain on the tree, were forced to die by having their legs broken, that they might be taken down thence. The Lord, however, was found to be already dead, and the men marvelled; and they who despised Him when living, so wondered at Him when dead, that some of them said, “Truly this was the Son of God.” Whence also that, brethren, where He says to those that seek Him, “I am He;” and they, going backward, all fell to the ground?[John 18:6] Consequently there was in Him supreme power. Nor was He forced to die at an hour; but He waited the hour on which His will might fittingly be done, not that on which necessity might be fulfilled against His will.
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 216, footnote 4 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter VIII. 19, 20. (HTML)
CCEL Footnote 685 (In-Text, Margin)
... hour; that all might first be fulfilled which behoved to be fulfilled before His decease. How could he have been under necessity of fate, when He said in another place, “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 and take it again?” He showed this power when the Jews sought Him. “Whom seek ye?” saith He. “Jesus,” said they. And He answered, “I am He.” When they heard this voice, “they went back and fell to the ground.”[John 18:6]
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 64, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXVII (HTML)
CCEL Footnote 651 (In-Text, Margin)
2. “Whilst the guilty approach unto me to eat up my flesh” (ver. 2). Whilst the guilty come near to recognise and insult me, that they may exalt themselves above me in my change for the better; that with their reviling tooth they may consume not me, but rather my fleshly desires. “Mine enemies who trouble me.” Not they only who trouble me, blaming me with a friendly intent, and wishing to recall me from my purpose, but mine enemies also. “They became weak, and fell.”[John 18:6] Whilst then they do this with the desire of defending their own opinion, they became weak to believe better things, and began to hate the word of salvation, whereby I do what displeases them.
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 83, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXV (HTML)
CCEL Footnote 776 (In-Text, Margin)
... With this sackcloth the Lord clothed Himself, and therefore was He not known, because He lay hid under sackcloth. “When they,” saith He, “troubled Me, I clothed Myself with sackcloth:” that is, they raged, I lay hid. For had He not willed to lie hid neither could He have died, since in one moment of time one drop only of His Power, if indeed it is to be called a drop, He put forth, when they wished to seize Him, and at His one question, “Whom seek ye?” they all went back and fell to the ground.[John 18:4] Such power could He not have humbled in passion, if He had not lain hid under sackcloth.
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 83, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXV (HTML)
CCEL Footnote 776 (In-Text, Margin)
... With this sackcloth the Lord clothed Himself, and therefore was He not known, because He lay hid under sackcloth. “When they,” saith He, “troubled Me, I clothed Myself with sackcloth:” that is, they raged, I lay hid. For had He not willed to lie hid neither could He have died, since in one moment of time one drop only of His Power, if indeed it is to be called a drop, He put forth, when they wished to seize Him, and at His one question, “Whom seek ye?” they all went back and fell to the ground.[John 18:6] Such power could He not have humbled in passion, if He had not lain hid under sackcloth.
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 206, footnote 4 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LIV (HTML)
CCEL Footnote 1953 (In-Text, Margin)
... choose this? Art thou ignorant of what He hath promised thee, who to thee hath come, what in Himself here He displayed? If the flower of the Ziphites were to be desired, would not Himself thy Lord also in this world have flourished? Or indeed was there wanting to Him the power to flourish? Nay but here He chose rather amid the Ziphites to hide, and to say to Pontius Pilate, as if to one being himself also a flower of the Ziphites, and in suspicion about His kingdom, “My kingdom is not of this world.”[John 18:36] Therefore here He was hidden: and all good men are hidden here, because their good is within, it is concealed, in the heart it is, where is faith, where charity, where hope, where their treasure is. Do these good things appear in the world? Both ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 204, footnote 6 (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 668 (In-Text, Margin)
... sacrificing himself on behalf of the sheep, and declares that he earnestly longs for this thing, and willingly goes to meet it, how is it that He beseeches it may not come to pass? And if He did not wish it what difficulty was there in hindering those who came for that purpose? But in fact you behold Him hastening towards the deed. At least when they came upon Him He said “Whom seek ye?” and they replied “Jesus.” Then He saith to them “Lo! I am He: and they went backward and fell to the ground.”[John 18:6] Thus having first crippled them and proved that He was able to escape their hands, He then surrendered Himself, that thou mightest learn that not by compulsion or force, or the tyrannical power of those who attacked Him, did He unwillingly submit to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 206, footnote 4 (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 688 (In-Text, Margin)
... blessed are the meek,” He shows how these virtues ought to be practised. How then did He teach them? He took a towel and girded Himself and washed the disciples’ feet. What can match this lowliness of mind? for He teaches this virtue no longer by His words only but also by His deeds. Again He teaches meekness and forbearance by His acts. How so? He was struck on the face by the servant of the high priest, and said “If I have spoken evil bear witness of the evil: but if well why smitest thou me?”[John 18:23] He commanded men to pray for their enemies: this also again He teaches by means of His acts: for when He had ascended the cross He said “Father forgive them for they know not what they do.” As therefore He commanded men to pray so does He Himself ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 413, footnote 1 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
The Homilies on the Statues to the People of Antioch. (HTML)
Homily XI (HTML)
CCEL Footnote 1478 (In-Text, Margin)
... suitable to the afflicted at first, as quiet and silence. For the calamity was too great for consolation. Therefore also the Jews, whilst they were in bondage to work in clay and the brick-making, when they saw Moses come to them, were not able to give heed to his words, by reason of their failure of spirit, and their affliction. And what marvel is it that faint-hearted men have felt this, when we find that the Disciples also fell into the same infirmity. For after that mystic Supper, when Christ took[John 18:1] them apart and discoursed with them, the disciples at first asked Him more than once, “Whither goest Thou?” But when He had told them what evils they should in a little while afterwards encounter, the wars, and the persecutions, and the universal ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 423, footnote 1 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
The Homilies on the Statues to the People of Antioch. (HTML)
Homily XII (HTML)
CCEL Footnote 1529 (In-Text, Margin)
... natures. For from whence did Abel learn that to offer sacrifice was a good thing; that it was good to honour God, and in all things to give thanks? “Why then?” replies some one, “did not Cain bring his offering?” This man also did offer sacrifice, but not in like manner. And from thence again the knowledge of conscience is apparent. For when, envying him who had been honoured, he deliberated upon murder, he conceals his crafty determination. And what says he; “Come, let us go forth into the field.”[John 18:16] The outward guise was one thing, the pretence of love; the thought another, the purpose of fratricide. But if he had not known the design to be a wicked one, why did he conceal it? And again, after the murder had been perpetrated, being asked of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 389, footnote 1 (Image)
Chrysostom: Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon
The Homilies of St. John Chrysostom on Philippians, Colossians, and Thessalonians. (HTML)
Homilies on 2 Thessalonians. (HTML)
2 Thessalonians 2:6-9 (HTML)
CCEL Footnote 1072 (In-Text, Margin)
... does not say, that they might be punished; for even before this they were about to be punished; but “that they might be condemned,” that is, at the dreadful Seat of Judgment, in order that they might be without excuse. “Who believed not the truth, but had pleasure in unrighteousness.” He calls Christ, “the Love of the Truth.” “For because,” says he, “they received not the love of the truth.” For He was both, and came for the sake of both, both as loving men, and on behalf of things that were true.[John 18:37]
Nicene and Post-Nicene Fathers, Series 1, Volume 14, page 4, footnote 9 (Image)
Chrysostom: Homilies on the Gospel of St. John and the Epistle to the Hebrews
The Homilies of St. John Chrysostom on the Gospel of St. John. (HTML)
John 1.1 (HTML)
CCEL Footnote 20 (In-Text, Margin)
... him very hard, especially where the trade is a mean one. But nothing can be poorer, meaner, no, nor more ignorant, than fishermen. Yet even among them there are some greater, some less; and even there our Apostle occupied the lower rank, for he did not take his prey from the sea, but passed his time on a certain little lake. And as he was engaged by it with his father and his brother James, and they mending their broken nets, a thing which of itself marked extreme poverty, so Christ called him.[John 18:15]
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 127, footnote 14 (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 II (HTML)
The Martyrdom of James, who was called the Brother of the Lord. (HTML)
CCEL Footnote 525 (In-Text, Margin)
23. But those in the city who seemed most moderate and skilled in the law were very angry at this, and sent secretly to the king, requesting him to order Ananus to cease such proceedings. For he had not done right even this first time. And certain of them also went to meet Albinus, who was journeying from Alexandria, and reminded him that it was not lawful for Ananus to summon the Sanhedrim without his knowledge.[John 18:31]
Nicene and Post-Nicene Fathers, Series 2, Volume 2, page 85, footnote 5 (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)
Of the Outrages committed by the Pagans against the Christians. (HTML)
CCEL Footnote 519 (In-Text, Margin)
moreover interdicted such as would not abjure Christianity, and offer sacrifice to idols, from holding any office at court: nor would he allow Christians to be governors of provinces; ‘for,’ said he, ‘their law forbids them to use the sword against offenders worthy of capital punishment.’[John 18:11] He also induced many to sacrifice, partly by flatteries, and partly by gifts. Immediately, as if tried in a furnace, it at once became evident to all, who were the real Christians, and who were merely nominal ones. Such as were Christians in integrity of heart, very readily resigned their commission, choosing to endure anything rather than deny Christ. ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 466, footnote 5 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
Life and Works of Rufinus with Jerome's Apology Against Rufinus. (HTML)
The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius. (HTML)
Book II (HTML)
Jerome's boast of his teachers, Didymus and the Jew Baranina. (HTML)
... me been his own teacher. It is of Barabbas whom, unlike me, he took as his teacher from the Synagogue, and of Porphyry by whose introduction he and not I had his introduction into Logic. Pardon me for this that I have preferred to be thought of as an unskilled and unlearned man rather than to be called the disciple of Barabbas. For, when Christ and Barabbas were offered for our choice, I in my simplicity made choice of Christ. You, it appears, are willing to join your shouts with those who say,[John 18:40] “Not this man but Barabbas.” And I should like to know what Porphyry, that friend of yours who wrote his blasphemous books against our religion, taught you? What good did you get from either of those masters of whom you boast so much, the one ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 519, footnote 10 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
Life and Works of Rufinus with Jerome's Apology Against Rufinus. (HTML)
Jerome's Apology for Himself Against the Books of Rufinus. (HTML)
Book III (HTML)
Why cannot we differ as friends? Why do you, by threats of death, compel me to answer? (HTML)
2. But, before I make my answer to your letter, I must expostulate with you; you who are first in age among the monks, good presbyter, follower of Christ; is it possible for you to wish to kill your brother, when even to hate him is to be a homicide? Have you learned from your Saviour the lesson that if one strike you on the one cheek you should turn to him the other also? Did not he make answer to the man who struck him,[John 18:23] “If I have spoken evil, bear witness of the evil, but if well, why smitest thou me?” You threaten me with death, which can be inflicted on us even by serpents. To die is the lot of all, to commit homicide only of the weak man. What then? If you do not kill me shall I never die? Perhaps ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 151, footnote 5 (Image)
Athanasius: Select Writings and Letters
Defence of the Nicene Definition. (De Decretis.) (HTML)
De Decretis. (Defence of the Nicene Definition.) (HTML)
Introduction. The complaint of the Arians against the Nicene Council; their fickleness; they are like Jews; their employment of force instead of reason. (HTML)
CCEL Footnote 758 (In-Text, Margin)
... acting thus wickedly and denying the Lord, were with justice deprived of their laws and of the promise made to their fathers, so the Arians, Judaizing now, are, in my judgment, in circumstances like those of Caiaphas and the contemporary Pharisees. For, perceiving that their heresy is utterly unreasonable, they invent excuses, “Why was this defined, and not that?” Yet wonder not if now they practise thus; for in no long time they will turn to outrage, and next will threaten ‘the band and the captain[John 18:12].’ Forsooth in these their heterodoxy has its support, as we see; for denying the Word of God, reason have they none at all, as is equitable. Aware then of this, I would have made no reply to their interrogations: but, since thy friendliness has ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 253, footnote 2 (Image)
Athanasius: Select Writings and Letters
Apology to the Emperor. (Apologia Ad Constantium.) (HTML)
Apology to the Emperor. (Apologia Ad Constantium.) (HTML)
Section 35 (HTML)
CCEL Footnote 1388 (In-Text, Margin)
... you may shew kindness. I beseech you, therefore, forasmuch as it written, ‘A soft answer turneth away wrath,’ and ‘righteous thoughts are acceptable unto the King;’ receive this my defence, and restore all the Bishops and the rest of the Clergy to their countries and their Churches; so that the wickedness of my accusers may be made manifest, and that you, both now and in the day of judgment, may have boldness to say to our Lord and Saviour Jesus Christ, the King of all, ‘“None of Thine have I lost[John 18:9],” but these are they who designed the ruin of all, while I was grieved for those who perished, and for the Virgins who were scourged, and for all other things that were committed against the Christians; and I brought back them that were banished, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 260, footnote 14 (Image)
Athanasius: Select Writings and Letters
Defence of His Flight. (Apologia de Fuga.) (HTML)
Defence of His Flight. (Apologia de Fuga.) (HTML)
The Lord's hour and time. (HTML)
CCEL Footnote 1461 (In-Text, Margin)
... was persecuted, He fled; and avoiding the designs of His enemies He passed by, and ‘so went through the midst of them.’ But when He had brought on that time which He Himself had appointed, at which He desired to suffer in the body for all men, He announces it to the Father, saying, ‘Father, the hour is come; glorify Thy Son.’ And then He no longer hid Himself from those who sought Him, but stood willing to be taken by them; for the Scripture says, He said to them that came unto Him, ‘Whom seek ye[John 18:4-5]?’ and when they answered, ‘Jesus of Nazareth,’ He saith unto them, ‘I am He whom ye seek.’ And this He did even more than once; and so they straightway led Him away to Pilate. He neither suffered Himself to be taken before the time came, nor did He ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 385, footnote 9 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse II (HTML)
Texts Explained; Sixthly, Proverbs viii. 22, Continued. Our Lord not said in Scripture to be 'created,' or the works to be 'begotten.' 'In the beginning' means in the case of the works 'from the beginning.' Scripture passages explained. We are made by God first, begotten next; creatures by nature, sons by grace. Christ begotten first, made or created afterwards. Sense of 'First-born of the dead;' of 'First-born among many brethren;' of 'First-born of all creation,' contrasted with 'Only-begotten.' Further interpretation of 'beginning of ways,' and 'for the works.' Why a creature could not redeem; why redemption was necessary at all. Texts which contrast the Word and the works. (HTML)
... did it after the ark. He could too, without Moses, have spoken the word only and have brought the people out of Egypt; but it profited to do it through Moses. And God was able without the judges to save His people; but it was profitable for the people that for a season judges should be raised up to them. The Saviour too might have come among us from the beginning, or on His coming might not have been delivered to Pilate; but He came ‘at the fulness of the ages,’ and when sought for said, ‘I am He[John 18:5].’ For what He does, that is profitable for men, and was not fitting in any other way; and what is profitable and fitting, for that He provides. Accordingly He came, not ‘that He might be ministered unto, but that He might minister,’ and might work ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 423, 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; Twelfthly, Matthew xxvi. 39; John xii. 27, &c. Arian inferences are against the Regula Fidei, as before. He wept and the like, as man. Other texts prove Him God. God could not fear. He feared because His flesh feared. (HTML)
... against death, feel terror of death? Is it not both unseemly and irreligious to say that He was terrified at death or hades, whom the keepers of the gates of hades saw and shuddered? But if, as you would hold, the Word was in terror wherefore, when He spoke long before of the conspiracy of the Jews, did He not flee, nay said when actually sought, ‘I am He?’ for He could have avoided death, as He said, ‘I have power to lay down My life, and I have power to take it again;’ and ‘No one taketh it from Me[John 18:5].’
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 572, footnote 11 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Personal Letters. (HTML)
To Epictetus. (HTML)
... it is shewn to all that the Body was not the Word, but Body of the Word. And it was this that Thomas handled when it had risen from the dead, and saw in it the print of the nails, which the Word Himself had undergone, seeing them fixed in His own Body, and though able to prevent it, did not do so. On the contrary, the incorporeal Word made His own the properties of the Body, as being His own Body. Why, when the Body was struck by the attendant, as suffering Himself He asked, ‘Why smitest thou Me[John 18:23]?’ And being by nature intangible, the Word yet said, ‘I gave My back to the stripes, and My cheeks to blows, and hid not My face from shame and spitting.’ For what the human Body of the Word suffered, this the Word, dwelling in the body, ascribed to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 122, footnote 4 (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)
... 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;” 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 by saying “I am He[John 18:5-6],” and again, when the dying thief besought Him to remember him, He showed His universal sovereignty by saying, “To-day shalt thou be with Me in Paradise.” If then not even in the time of His Passion He is separated from His authority, where can ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 159, footnote 5 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Oceanus. (HTML)
CCEL Footnote 2334 (In-Text, Margin)
... in the presence of all Rome (in the basilica which formerly belonged to that Lateranus who perished by the sword of Cæsar) she stood in the ranks of the penitents and exposed before bishop, presbyters, and people—all of whom wept when they saw her weep—her dishevelled hair, pale features, soiled hands and unwashed neck. What sins would such a penance fail to purge away? What ingrained stains would such tears be unable to wash out? By a threefold confession Peter blotted out his threefold denial.[John 18:15-27] If Aaron committed sacrilege by fashioning molten gold into the head of a calf, his brother’s prayers made amends for his transgressions. If holy David, meekest of men, committed the double sin of murder and adultery, he atoned for it by a fast of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 198, footnote 22 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 2775 (In-Text, Margin)
9. To make a long story short, leaving on her left the mausoleum of Helena queen of Adiabene who in time of famine had sent corn to the Jewish people, Paula entered Jerusalem, Jebus, or Salem, that city of three names which after it had sunk to ashes and decay was by Ælius Hadrianus restored once more as Ælia. And although the proconsul of Palestine, who was an intimate friend of her house, sent forward his apparitors and gave orders to have his official residence[John 18:28] placed at her disposal, she chose a humble cell in preference to it. Moreover, in visiting the holy places so great was the passion and the enthusiasm she exhibited for each, that she could never have torn herself away from one had she not been eager to visit the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 255, footnote 4 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Principia. (HTML)
CCEL Footnote 3540 (In-Text, Margin)
... of all before the very apostles, he will convict himself of pride sooner than me of folly. For we judge of people’s virtue not by their sex but by their character, and hold those to be worthy of the highest glory who have renounced both rank and wealth. It was for this reason that Jesus loved the evangelist John more than the other disciples. For John was of noble birth and known to the high priest, yet was so little appalled by the plottings of the Jews that he introduced Peter into his court,[John 18:15-16] and was the only one of the apostles bold enough to take his stand before the cross. For it was he who took the Saviour’s parent to his own home; it was the virgin son who received the virgin mother as a legacy from the Lord.
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 474, footnote 2 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against the Pelagians. (HTML)
Book III (HTML)
CCEL Footnote 5296 (In-Text, Margin)
... necessities? Find me a man who is never hungry, thirsty, or cold, who knows nothing of pain, or fever, or the torture of strangury, and I will grant you that a man can think of nothing but virtue. When the Apostle was struck by the servant, he delivered himself thus against the High Priest who commanded the blow to be given: “God shall strike thee, thou whited wall.” We miss the patience of the Saviour Who was led as a lamb to the slaughter, and opened not His mouth, but mercifully said to the smiter,[John 18:23] “If I have spoken evil, bear witness of the evil; but if well, why smitest thou Me?” We do not disparage the Apostle, but declare the glory of God Who suffered in the flesh and overcame the evil inflicted on the flesh and the weakness of the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 41, footnote 1 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
Concerning the Unity of God. On the Article, I Believe in One God. Also Concerning Heresies. (HTML)
CCEL Footnote 923 (In-Text, Margin)
... of the truth, ran away: he was no successor of Jesus, who readily went to the Cross, but this man was the reverse, a runaway. Moreover, the King of the Persians ordered the keepers of the prison to be executed: so Manes was the cause of the child’s death through his vain boasting, and of the gaolers’ death through his flight. Ought then he, who shared the guilt of murder, to be worshipped? Ought he not to have followed the example of Jesus, and said, If ye seek Me, let these go their way[John 18:8]? Ought he not to have said, like Jonas, Take me, and cast me into the sea: for this storm is because of me?
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 88, footnote 8 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the words, Crucified and Buried. (HTML)
CCEL Footnote 1582 (In-Text, Margin)
24. Christ then was crucified for us, who was judged in the night, when it was cold, and therefore a fire of coals[John 18:18] was laid. He was crucified at the third hour; and from the sixth hour there was darkness until the ninth hour; but from the ninth hour there was light again. Are these things also written? Let us inquire. Now the Prophet Zacharias says, And it shall come to pass in that day, that there shall not be light, and there shall be cold and frost one day; (the cold on account of which Peter warmed himself;) And that ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 49, footnote 1 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book I (HTML)
... blasphemy, they fail to mark that Christ’s words, spoken under similar circumstances, are always consistent; they cleave to the letter and ignore the purpose of His words. There is the widest difference between My soul is sorrowful even unto death, and Henceforth ye shall see the Son of Man sitting at the right hand of power; so also between Father, if it be possible, let this cup pass away, from Me, and The cup which the Father hath given Me, shall I not drink it[John 18:11] ? and further between My God, My God, why hast Thou forsaken Me ? and Verily I say unto thee, Today shalt thou be with Me in Paradise, and between Father, into Thy hands I commend My Spirit, and Father, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 189, footnote 6 (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)
30. But perhaps He may be thought to have feared to the extent that He prayed that the cup might be removed from Him: Abba, Father, all things are possible unto Thee: remove this cup from Me. To take the narrowest ground of argument, might you not have refuted for yourself this dull impiety by your own reading of the words, Put up thy sword into its sheath: the cup which My Father hath given Me, shall I not drink it[John 18:11] ? Could fear induce Him to pray for the removal from Him of that which, in His zeal for the Divine Plan, He was hastening to fulfil? To say He shrank from the suffering He desired is not consistent. You allow that He suffered willingly: would it not be more reverent to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 193, footnote 8 (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)
... explanation be true) is not of doubtful significance. Jesus shewed His certainty that the prayer was answered when, at its close, He bade the disciples sleep on. The effect of this prayer and the security which prompted the command, ‘sleep on,’ is noticed by the Evangelist in the course of the Passion, when he says of the Apostles just before they escaped from the hands of the pursuers, That the word might be fulfilled which He had spoken, Of those whom Thou hast given Me I lost not one of them[John 18:9]. He fulfils Himself the petition of His prayer, and they are all safe; but He asks that those whom He has preserved the Father will now preserve in His own Name. And they are preserved: the faith of Peter does not fail: it cowered, but repentance ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 212, 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 XI (HTML)
... of spiritual wickedness, shall be delivered to eternal destruction, as Christ says, Depart from Me, ye cursed, into the eternal fire which My Father hath prepared for the devil and his angels. The abolishing is not the same as the subjecting. To abolish the power of the enemy is to sweep away for ever his prerogative of power, so that by the abolition of his power is brought to an end the rule of his kingdom. Of this the Lord testifies when He says, My kingdom is not of this world[John 18:36]: as He had once before testified that the ruler of that kingdom is the prince of the world, whose power shall be destroyed by the abolition of the rule of His kingdom. A subjection, on the other hand, which implies obedience and allegiance, is a ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 223, footnote 8 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book II. (HTML)
Introduction. (HTML)
3. These tokens so declare the nature of the Son, that by them you may know both that the Father is eternal, and that the Son is not diverse from Him; for the source of generation is He Who is,[John 18:6] and as begotten of the Eternal, He is God; coming forth from the Father, He is the Son; from God, He is the Word; He is the radiance of the Father’s glory, the expression of His substance, the counterpart of God, the image of His majesty; the Bounty of Him Who is bountiful, the Wisdom of Him Who is wise, the Power of the Mighty One, the Truth of Him Who is true, the Life of the Living One. In ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 170, footnote 3 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Passion, VII. (HTML)
CCEL Footnote 1004 (In-Text, Margin)
... to the Redeemer’s glory, and adding lastly that prayer in which He says, “Father, if it be possible, let this cup pass from Me.” Wherein it is not to be thought that the Lord Jesus wished to escape the Passion and the Death, the sacraments of which He had already committed to His disciples’ keeping, seeing that He Himself forbids Peter, when he was burning with devoted faith and love, to use the sword, saying, “The cup which the Father hath given Me, shall I not drink it[John 18:11]?” and seeing that that is certain which the Lord also says, according to John’s Gospel, “For God so loved the world that He gave His only begotten Son, that everyone who believes in Him may not perish, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 171, footnote 2 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Passion, VIII.: on Wednesday in Holy Week. (HTML)
CCEL Footnote 1011 (In-Text, Margin)
... suffer proceeded from the one, and from the other the determination to suffer by the expulsion of all frail fears and the strengthening of His lofty power, then did He return to His eternal purpose, and “in the form of a” sinless “slave” encounter the devil who was savagely attacking Him by the hands of the Jews: that He in Whom alone was all men’s nature without fault, might undertake the cause of all. The sins of darkness, therefore, assailed the true Light, and, for all their torches and lanterns[John 18:3], could not escape the night of their own unbelief, because they did not recognize the Fount of Light. They arrest Him, and He is ready to be seized; they lead Him away, and He is willing to be led; for though, if He had willed to resist, their ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 249, footnote 1 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh. (HTML)
Hymn XIII. (HTML)
CCEL Footnote 494 (In-Text, Margin)
22. In the eighteenth year, let the Vine which the wild boar out of the wood had eaten, praise the True Vine which trimmed Himself, and kept His fruit, and brought the fruits to the Lord of the Vineyard.[John 18:9] Blessed be His Vintage!