Early Church Fathers Scripture Index : Texts
Acts 8:22
There are 8 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 66, footnote 3 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
On Idolatry. (HTML)
Professions of Some Kinds Allied to Idolatry. Of Astrology in Particular. (HTML)
CCEL Footnote 217 (In-Text, Margin)
... was rather, that thence forward they should walk otherwise. So, too, that other species of magic which operates by miracles, emulous even in opposition to Moses, tried God’s patience until the Gospel. For thenceforward Simon Magus, just turned believer, (since he was still thinking somewhat of his juggling sect; to wit, that among the miracles of his profession he might buy even the gift of the Holy Spirit through imposition of hands) was cursed by the apostles, and ejected from the faith.[Acts 8:9-24] Both he and that other magician, who was with Sergius Paulus, (since he began opposing himself to the same apostles) was mulcted with loss of eyes. The same fate, I believe, would astrologers, too, have met, if any had fallen in the way of the ...
Ante-Nicene Fathers, Volume 3, page 649, footnote 3 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Appendix: Against All Heresies. (HTML)
Earliest Heretics: Simon Magus, Menander, Saturninus, Basilides, Nicolaus. (HTML)
CCEL Footnote 8334 (In-Text, Margin)
Of these the first of all is Simon Magus, who in the Acts of the Apostles earned a condign and just sentence from the Apostle Peter.[Acts 8:9-24] He had the hardihood to call himself the Supreme Virtue, that is, the Supreme God; and moreover, (to assert) that the universe had been originated by his angels; that he had descended in quest of an erring dæmon, which was Wisdom; that, in a phantasmal semblance of God, he had not suffered among the Jews, but was as if he had suffered.
Ante-Nicene Fathers, Volume 5, page 74, footnote 5 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book VI. (HTML)
Simon Magus. (HTML)
... shall also prove that his successors, taking a starting-point from him, have endeavoured (to establish) similar opinions under a change of name. This Simon being an adept in sorceries, both making a mockery of many, partly according to the art of Thrasymedes, in the manner in which we have explained above, and partly also by the assistance of demons perpetrating his villany, attempted to deify himself. (But) the man was a (mere) cheat, and full of folly, and the Apostles reproved him in the Acts.[Acts 8:9-24] With much greater wisdom and moderation than Simon, did Apsethus the Libyan, inflamed with a similar wish, endeavour to have himself considered a god in Libya. And inasmuch as his legendary system does not present any wide divergence from the ...
Ante-Nicene Fathers, Volume 8, page 126, footnote 2 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Pseudo-Clementine Literature. (HTML)
The Recognitions of Clement. (HTML)
Book III. (HTML)
A Home-Thrust. (HTML)
... afraid, if he denied it, that his house would be searched, or that Peter in his indignation would betray him more openly, and so all would learn what he was. Thus he answered: “I beseech thee, Peter, by that good God who is in thee, to overcome the wickedness that is in me. Receive me to repentance, and you shall have me as an assistant in your preaching. For now I have learned in very deed that you are a prophet of the true God, and therefore you alone know the secret and hidden things of men.”[Acts 8:18-24] Then said Peter: “You see, brethren, Simon seeking repentance; in a little while you shall see him returning again to his infidelity. For, thinking that I am a prophet, forasmuch as I have disclosed his wickedness, which he supposed to be secret and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 162, footnote 3 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
After premising the difference between wisdom and knowledge, he points out a kind of trinity in that which is properly called knowledge; but one which, although we have reached in it the inner man, is not yet to be called the image of God. (HTML)
There is a Kind of Hidden Wedlock in the Inner Man. Unlawful Pleasures of the Thoughts. (HTML)
... while yet there is no determination that the bad actions are to be done, but only that they are retained with pleasure in remembrance, the woman as it were can be condemned without the man. Far be it from us to believe this. For here is one person, one human being, and he as a whole will be condemned, unless those things which, as lacking the will to do, and yet having the will to please the mind with them, are perceived to be sins of thought alone, are pardoned through the grace of the Mediator.[Acts 8:21-22]
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 453, footnote 3 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
On Baptism, Against the Donatists. (HTML)
In which he treats of what follows in the same epistle of Cyprian to Jubaianus. (HTML)
Chapter 10 (HTML)
16. But it will be urged that the bad outside are worse than those within. It is indeed a weighty question, whether Nicolaus, being already severed from the Church, or Simon, who was still within it,[Acts 8:9-24] was the worse,—the one being a heretic, the other a sorcerer. But if the mere fact of division, as being the clearest token of violated charity, is held to be the worse evil, I grant that it is so. Yet many, though they have lost all feelings of charity, yet do not secede from considerations of worldly profit; and as they seek their own, not the things which are Jesus Christ’s, what they are ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 45, 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 I. 32, 33. (HTML)
CCEL Footnote 136 (In-Text, Margin)
... the Holy Ghost may be given? And Peter said unto him, Thy money perish with thee, because thou thoughtest that the gift of God was to be bought with money.” To whom said he, “Thy money perish with thee”? Undoubtedly to one that was baptized. Baptism he had already; but he did not cleave to the bowels of the dove. Understand that he did not; attend to the very words of the Apostle Peter, for he goes on, “Thou hast no part nor lot in this faith: for I see that thou art in the gall of bitterness.”[Acts 8:5-23] The dove has no gall; Simon had, and for that reason he was separated from the bowels of the dove. What did baptism profit him? Do not therefore boast of thy baptism, as if that were of itself enough for thy salvation. Be not angry, put away thy ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 429, footnote 12 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part II. Containing Conferences XI-XVII. (HTML)
Conference XIII. The Third Conference of Abbot Chæremon. On the Protection of God. (HTML)
Chapter XII. That a good will should not always be attributed to grace, nor always to man himself. (HTML)
... unfruitful works to show themselves unworthy of the grace of God, saying: “And we helping, exhort you that ye receive not the grace of God in vain:” for the reception of saving grace was of no profit to Simon doubtless because he had received it in vain; for he would not obey the command of the blessed Peter who said: “Repent of thine iniquity, and pray God if haply the thoughts of thine heart may be forgiven thee; for I perceive that thou art in the gall of bitterness and the bonds of iniquity.”[Acts 8:22-23] It prevents therefore the will of man, for it is said: “My God will prevent me with His mercy;” and again when God waits and for our good delays, that He may put our desires to the test, our will precedes, for it is said: “And in the morning my ...