Early Church Fathers Scripture Index : Texts

Acts 9

There are 137 footnotes for this reference.

Ante-Nicene Fathers, Volume 1, page 55, footnote 5 (Image)

Apostolic Fathers, Justin Martyr, Irenaeus

Ignatius (HTML)

Epistle to the Ephesians: Shorter and Longer Versions (HTML)

Chapter XII.—Praise of the Ephesians. (HTML)

CCEL Footnote 575 (In-Text, Margin)

... I am, and to whom I write. I am the very insignificant Ignatius, who have my lot with those who are exposed to danger and condemnation. But ye have been the objects of mercy, and are established in Christ. I am one delivered over [to death], but the least of all those that have been cut off for the sake of Christ, “from the blood of righteous Abel” to the blood of Ignatius. Ye are initiated into the mysteries of the Gospel with Paul, the holy, the martyred, inasmuch as he was “a chosen vessel;”[Acts 9:15] at whose feet may I be found, and at the feet of the rest of the saints, when I shall attain to Jesus Christ, who is always mindful of you in His prayers.

Ante-Nicene Fathers, Volume 1, page 433, footnote 4 (Image)

Apostolic Fathers, Justin Martyr, Irenaeus

Irenæus (HTML)

Against Heresies: Book III (HTML)

Chapter XII.—Doctrine of the rest of the apostles. (HTML)

CCEL Footnote 3503 (In-Text, Margin)

9. Paul himself also—after that the Lord spoke to him out of heaven, and showed him that, in persecuting His disciples, he persecuted his own Lord, and sent Ananias to him that he might recover his sight, and be baptized—“preached,” it is said, “Jesus in the synagogues at Damascus, with all freedom of speech, that this is the Son of God, the Christ.”[Acts 9:20] This is the mystery which he says was made known to him by revelation, that He who suffered under Pontius Pilate, the same is Lord of all, and King, and God, and Judge, receiving power from Him who is the God of all, because He became “obedient unto death, even the death of the cross.” And inasmuch as this is true, when ...

Ante-Nicene Fathers, Volume 1, page 439, footnote 7 (Image)

Apostolic Fathers, Justin Martyr, Irenaeus

Irenæus (HTML)

Against Heresies: Book III (HTML)

Chapter XV.—Refutation of the Ebionites, who disparaged the authority of St. Paul, from the writings of St. Luke, which must be received as a whole. Exposure of the hypocrisy, deceit, and pride of the Gnostics. The apostles and their disciples knew and preached one God, the Creator of the world. (HTML)

CCEL Footnote 3565 (In-Text, Margin)

... they do receive all these, they must necessarily admit also that testimony concerning Paul, when he (Luke) tells us that the Lord spoke at first to him from heaven: “Saul, Saul, why persecutest thou Me? I am Jesus Christ, whom thou persecutest;” and then to Ananias, saying regarding him: “Go thy way; for he is a chosen vessel unto Me, to bear My name among the Gentiles, and kings, and the children of Israel. For I will show him, from this time, how great things he must suffer for My name’s sake.”[Acts 9:15-16] Those, therefore, who do not accept of him [as a teacher], who was chosen by God for this purpose, that he might boldly bear His name, as being sent to the forementioned nations, do despise the election of God, and separate themselves from the ...

Ante-Nicene Fathers, Volume 3, page 429, footnote 10 (Image)

Tertullian (I, II, III)

Anti-Marcion. (HTML)

The Five Books Against Marcion. (HTML)

Book V. Wherein Tertullian proves, with respect to St. Paul's epistles, what he had proved in the preceding book with respect to St. Luke's gospel. Far from being at variance, they were in perfect unison with the writings of the Old Testament, and therefore testified that the Creator was the only God, and that the Lord Jesus was his Christ. As in the preceding books, Tertullian supports his argument with profound reasoning, and many happy illustrations of Holy Scripture. (HTML)

Introductory. The Apostle Paul Himself Not the Preacher of a New God.  Called by Jesus Christ, Although After the Other Apostles, His Mission Was from the Creator. States How. The Argument, as in the Case of the Gospel, Confining Proofs to Such Portions of St. Paul's Writings as Marcion Allowed. (HTML)

CCEL Footnote 5201 (In-Text, Margin)

... possible for bringing this inquiry to a most careful solution, since a man is affirmed to me to be an apostle whom I do not find mentioned in the Gospel in the catalogue of the apostles. Indeed, when I hear that this man was chosen by the Lord after He had attained His rest in heaven, I feel that a kind of improvidence is imputable to Christ, for not knowing before that this man was necessary to Him; and because He thought that he must be added to the apostolic body in the way of a fortuitous encounter[Acts 9:3-8] rather than a deliberate selection; by necessity (so to speak), and not voluntary choice, although the members of the apostolate had been duly ordained, and were now dismissed to their several missions. Where fore, O shipmaster of Pontus, if you ...

Ante-Nicene Fathers, Volume 3, page 676, footnote 6 (Image)

Tertullian (I, II, III)

Ethical. (HTML)

On Baptism. (HTML)

Another Objection:  Abraham Pleased God Without Being Baptized. Answer Thereto. Old Things Must Give Place to New, and Baptism is Now a Law. (HTML)

CCEL Footnote 8684 (In-Text, Margin)

... became believers used to be baptized. Then it was, too, that Paul, when he believed, was baptized; and this is the meaning of the precept which the Lord had given him when smitten with the plague of loss of sight, saying, “Arise, and enter Damascus; there shall be demonstrated to thee what thou oughtest to do,” to wit—be baptized, which was the only thing lacking to him. That point excepted, he had sufficiently learnt and believed “the Nazarene” to be “the Lord, the Son of God.”[Acts 9:1-31]

Ante-Nicene Fathers, Volume 3, page 678, footnote 3 (Image)

Tertullian (I, II, III)

Ethical. (HTML)

On Baptism. (HTML)

Of the Persons to Whom, and the Time When, Baptism is to Be Administered. (HTML)

CCEL Footnote 8728 (In-Text, Margin)

... on the divine Scripture, was thus suitably discovered—to whom God had, unasked, sent an apostle, which one, again, the Spirit bade adjoin himself to the chamberlain’s chariot. The Scripture which he was reading falls in opportunely with his faith: Philip, being requested, is taken to sit beside him; the Lord is pointed out; faith lingers not; water needs no waiting for; the work is completed, and the apostle snatched away. “But Paul too was, in fact, ‘speedily’ baptized:” for Simon,[Acts 9:11] his host, speedily recognized him to be “an appointed vessel of election.” God’s approbation sends sure premonitory tokens before it; every “petition” may both deceive and be deceived. And so, according to the circumstances and disposition, and even ...

Ante-Nicene Fathers, Volume 3, page 678, footnote 3 (Image)

Tertullian (I, II, III)

Ethical. (HTML)

On Baptism. (HTML)

Of the Persons to Whom, and the Time When, Baptism is to Be Administered. (HTML)

CCEL Footnote 8728 (In-Text, Margin)

... on the divine Scripture, was thus suitably discovered—to whom God had, unasked, sent an apostle, which one, again, the Spirit bade adjoin himself to the chamberlain’s chariot. The Scripture which he was reading falls in opportunely with his faith: Philip, being requested, is taken to sit beside him; the Lord is pointed out; faith lingers not; water needs no waiting for; the work is completed, and the apostle snatched away. “But Paul too was, in fact, ‘speedily’ baptized:” for Simon,[Acts 9:43] his host, speedily recognized him to be “an appointed vessel of election.” God’s approbation sends sure premonitory tokens before it; every “petition” may both deceive and be deceived. And so, according to the circumstances and disposition, and even ...

Ante-Nicene Fathers, Volume 3, page 685, footnote 8 (Image)

Tertullian (I, II, III)

Ethical. (HTML)

On Prayer. (HTML)

When Praying the Father, You are Not to Be Angry with a Brother. (HTML)

CCEL Footnote 8833 (In-Text, Margin)

... have contracted with our brethren. For what sort of deed is it to approach the peace of God without peace? the remission of debts while you retain them? How will he appease his Father who is angry with his brother, when from the beginning “all anger” is forbidden us? For even Joseph, when dismissing his brethren for the purpose of fetching their father, said, “And be not angry in the way.” He warned us, to be sure, at that time (for elsewhere our Discipline is called “the Way”[Acts 9:2]), that when, set in “the way” of prayer, we go not unto “the Father” with anger. After that, the Lord, “amplifying the Law,” openly adds the prohibition of anger against a brother to that of murder. Not even by an evil word does He ...

Ante-Nicene Fathers, Volume 4, page 89, footnote 5 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Tertullian: Part Fourth. (HTML)

On Modesty. (HTML)

The Same Subject Continued. (HTML)

CCEL Footnote 853 (In-Text, Margin)

... mourning, he therefore—the moderate nature of his fault permitting it—subsequently received pardon, than that you should interpret that (pardon as granted) to an incestuous fornicator? For this you had been bound to read, even if not in an Epistle, yet impressed upon the very character of the apostle, by (his) modesty more clearly than by the instrumentality of a pen: not to steep, to wit, Paul, the “apostle of Christ,” the “teacher of the nations in faith and verity,” the “vessel of election,”[Acts 9:15] the founder of Churches, the censor of discipline, (in the guilt of) levity so great as that he should either have condemned rashly one whom he was presently to absolve, or else rashly absolved one whom he had not rashly condemned, albeit on the ...

Ante-Nicene Fathers, Volume 4, page 98, footnote 13 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Tertullian: Part Fourth. (HTML)

On Modesty. (HTML)

Of the Difference Between Discipline and Power, and of the Power of the Keys. (HTML)

CCEL Footnote 970 (In-Text, Margin)

... against Himself, and against His temple? For, as far as you are concerned, such as are chargeable with offence against you personally, you are commanded, in the person of Peter, to forgive even seventy times sevenfold. And so, if it were agreed that even the blessed apostles had granted any such indulgence (to any crime) the pardon of which (comes) from God, not from man, it would be competent (for them) to have done so, not in the exercise of discipline, but of power. For they both raised the dead,[Acts 9:36-43] which God alone (can do), and restored the debilitated to their integrity, which none but Christ (can do); nay, they inflicted plagues too, which Christ would not do. For it did not beseem Him to be severe who had come to suffer. Smitten were both ...

Ante-Nicene Fathers, Volume 4, page 333, footnote 1 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Origen. (HTML)

Origen De Principiis. (HTML)

Book III (HTML)

On the Opposing Powers. (HTML)

CCEL Footnote 2574 (In-Text, Margin)

... meaning, that all the athletes and soldiers of Christ have to wrestle and struggle against all the adversaries enumerated,—the struggle having, indeed, to be maintained against all, but by single individuals either with individual powers, or at least in such manner as shall be determined by God, who is the just president of the struggle. For I am of opinion that there is a certain limit to the powers of human nature, although there may be a Paul, of whom it is said, “He is a chosen vessel unto Me;”[Acts 9:15] or a Peter, against whom the gates of hell do not prevail; or a Moses, the friend of God: yet not one of them could sustain, without destruction to himself, the whole simultaneous assault of these opposing powers, unless indeed the might of Him ...

Ante-Nicene Fathers, Volume 5, page 477, footnote 11 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Cyprian. (HTML)

The Treatises of Cyprian. (HTML)

On Works and Alms. (HTML)

CCEL Footnote 3539 (In-Text, Margin)

... deceased not by their words, but by her own deeds. Peter felt that what was asked in such a way might be obtained, and that Christ’s aid would not be wanting to the petitioners, since He Himself was clothed in the clothing of the widows. When, therefore, falling on his knees, he had prayed, and—fit advocate for the widows and poor—had brought to the Lord the prayers entrusted to him, turning to the body, which was now lying washed on the bier, he said, “Tabitha, in the name of Jesus Christ, arise!”[Acts 9:40] Nor did He fail to bring aid to Peter, who had said in the Gospel, that whatever should be asked in His name should be given. Therefore death is suspended, and the spirit is restored, and, to the marvel and astonishment of all, the revived body is ...

Ante-Nicene Fathers, Volume 5, page 580, footnote 1 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Cyprian. (HTML)

Treatises Attributed to Cyprian on Questionable Authority. (HTML)

On the Glory of Martyrdom. (HTML)

CCEL Footnote 4838 (In-Text, Margin)

... destroyed, and should take to himself, as an enhancement of his strength, that which the punisher thinks will aggravate his torments. For although the hook, springing forth from the stiffening ribs, is put back again into the wound, and with the repeated strokes of the whip the returning lash is drawn away with the rent portions of the flesh; still he stands immoveable, the stronger for his sufferings, revolving only this in his mind, that in that brutality of the executioners Christ Himself is suffering[Acts 9:5] more in proportion to what he suffers. For since, if he should deny the Lord, he would incur guilt on His behalf for whom he ought to have overcome, it is essential that He should be seen to bear all things to whom the victory is due, even in the ...

Ante-Nicene Fathers, Volume 6, page 208, footnote 3 (Image)

Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius

Archelaus. (HTML)

The Acts of the Disputation with the Heresiarch Manes. (HTML)

Chapter XXXIV. (HTML)

CCEL Footnote 1783 (In-Text, Margin)

... says of this Paraclete, “He shall receive of mine.” Him therefore He selected as an acceptable vessel; and He sent this Paul to us in the Spirit. Into him the Spirit was poured; and as that Spirit could not abide upon all men, but only on Him who was born of Mary the mother of God, so that Spirit, the Paraclete, could not come into any other, but could only come upon the apostles and the sainted Paul. “For he is a chosen vessel,” He says, “unto me, to bear my name before kings and the Gentiles.”[Acts 9:15] The apostle himself, too, states the same thing in his first epistle, where he says: “According to the grace that is given to me of God, that I should be the minister of Jesus Christ to the Gentiles, ministering the Gospel of God.” “I say the truth ...

Ante-Nicene Fathers, Volume 6, page 234, footnote 5 (Image)

Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius

Archelaus. (HTML)

A Fragment of the Same Disputation. (HTML)

Chapter I. (HTML)

CCEL Footnote 2161 (In-Text, Margin)

... against the Maker of all things, saying: The God of the Old Testament is the inventor of evil, who speaks thus of Himself: “I am a consuming fire.” —But the sagacious Archelaus completely undid this blasphemy. For he said: If the God of the Old Testament, according to your allegation, calls Himself a fire, whose son is He who says, “I am come to send fire upon the earth?” If you find fault with one who says, “The Lord killeth and maketh alive,” why do you honour Peter, who raised Tabitha to life,[Acts 9:40] but also put Sapphira to death? And if again, you find fault with the one because He has prepared a fire, why do you not find fault with the other, who says, “Depart from me into everlasting fire?” If you find fault with Him who says, “I, God, make ...

Ante-Nicene Fathers, Volume 7, page 500, footnote 1 (Image)

Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies

Constitutions of the Holy Apostles (HTML)

Book VIII. Concerning Gifts, and Ordinations, and the Ecclesiastical Canons (HTML)

Sec. V.—All the Apostles Urge the Observance of the Order of the Church (HTML)

CCEL Footnote 3762 (In-Text, Margin)

... it is not lawful for a deacon to offer the sacrifice, or to baptize, or to give either the greater or the lesser blessing. Nor may a presbyter perform ordination; for it is not agreeable to holiness to have this order perverted. For “God is not the God of confusion,” that the subordinate persons should tyrannically assume to themselves the functions belonging to their superiors, forming a new scheme of laws to their own mischief, not knowing that “it is hard for them to kick against the pricks;”[Acts 9:5] for such as these do not fight against us, or against the bishops, but against the universal Bishop and the High Priest of the Father, Jesus Christ our Lord. High priests, priests, and Levites were ordained by Moses, the most beloved of God. By our ...

Ante-Nicene Fathers, Volume 7, page 500, footnote 1 (Image)

Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies

Constitutions of the Holy Apostles (HTML)

Book VIII. Concerning Gifts, and Ordinations, and the Ecclesiastical Canons (HTML)

Sec. V.—All the Apostles Urge the Observance of the Order of the Church (HTML)

CCEL Footnote 3762 (In-Text, Margin)

... it is not lawful for a deacon to offer the sacrifice, or to baptize, or to give either the greater or the lesser blessing. Nor may a presbyter perform ordination; for it is not agreeable to holiness to have this order perverted. For “God is not the God of confusion,” that the subordinate persons should tyrannically assume to themselves the functions belonging to their superiors, forming a new scheme of laws to their own mischief, not knowing that “it is hard for them to kick against the pricks;”[Acts 9:5] for such as these do not fight against us, or against the bishops, but against the universal Bishop and the High Priest of the Father, Jesus Christ our Lord. High priests, priests, and Levites were ordained by Moses, the most beloved of God. By our ...

Ante-Nicene Fathers, Volume 7, page 500, footnote 7 (Image)

Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies

Constitutions of the Holy Apostles (HTML)

Book VIII. Concerning Gifts, and Ordinations, and the Ecclesiastical Canons (HTML)

Sec. V.—All the Apostles Urge the Observance of the Order of the Church (HTML)

CCEL Footnote 3768 (In-Text, Margin)

... murderers of the Lord. Yet still this so great and good a man, who was fervent in spirit, who saw Christ on the right hand of God, and the gates of heaven opened, does nowhere appear to have exercised functions which did not appertain to his office of a deacon, nor to have offered the sacrifices, nor to have laid hands upon any, but kept his order of a deacon unto the end. For so it became him, who was a martyr for Christ, to preserve good order. But if some do blame Philip our deacon, and Ananias[Acts 9] our faithful brother, that the one did baptize the eunuch, and the other me Paul, these men do not understand what we say. For we have affirmed only that no one snatches the sacerdotal dignity to himself, but either receives it from God, as ...

Ante-Nicene Fathers, Volume 8, page 370, footnote 6 (Image)

Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents

Apocrypha of the New Testament. (HTML)

The Gospel of Pseudo-Matthew. (HTML)

Chapter 3. (HTML)

CCEL Footnote 1626 (In-Text, Margin)

And when, after thirty days occupied in going back, they were now near at hand, behold, the angel of the Lord appeared to Anna, who was standing and praying, and said:[Acts 9:11] Go to the gate which is called Golden, and meet thy husband in the way, for to-day he will come to thee. She therefore went towards him in haste with her maidens, and, praying to the Lord, she stood a long time in the gate waiting for him. And when she was wearied with long waiting, she lifted up her eyes and saw Joachim afar off coming with his flocks; and she ran to him and hung on his neck, giving thanks to ...

Ante-Nicene Fathers, Volume 8, page 394, footnote 2 (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 1738 (In-Text, Margin)

32. And we said: O our Lord, our God and Saviour, who are those four whom Thou hast said Antichrist will cut off from the reproach they bring upon him? The Lord answered: They are Enoch, Elias, Schila, and Tabitha.[Acts 9:36] When we heard this from our Saviour, we rejoiced and exulted; and we offered all glory and thanksgiving to the Lord God, and our Saviour Jesus Christ. He it is to whom is due glory, honour, dignity, dominion, power, and praise, as well as to the good Father with Him, and to the Holy Spirit that giveth life, henceforth and in all time for evermore. Amen.

Ante-Nicene Fathers, Volume 9, page 304, 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 Gospel Contains the Ill Deeds Also Which Were Done to Jesus. (HTML)

CCEL Footnote 4516 (In-Text, Margin)

... is a part of the Gospel which is for the condemnation of the doers of the ill deeds which have been done to Jesus. The treachery of Judas and the shouts of the wicked crowd when it said, “Away with such a one from the earth,” and “Crucify Him, crucify Him,” the mockings of those who crowned Him with thorns, and everything of that kind, is included in the Gospels. And as a consequence of this we see that every one who betrays the disciples of Jesus is reckoned as betraying Jesus Himself. To Saul,[Acts 9:4-5] when still a persecutor it is said, “Saul Saul, why persecutest thou Me?” and, “I am Jesus whom thou persecutest.” There are those who still have thorns with which they crown and dishonour Jesus, those, namely, who are choked by the cares, and ...

Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 65, footnote 6 (Image)

Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters

The Confessions (HTML)

Of the seventeenth, eighteenth, and nineteenth years of his age, passed at Carthage, when, having completed his course of studies, he is caught in the snares of a licentious passion, and falls into the errors of the Manichæans. (HTML)

He Argues Against the Same as to the Reason of Offences. (HTML)

CCEL Footnote 254 (In-Text, Margin)

... who canst not be harmed? But Thou avengest that which men perpetrate against themselves, seeing also that when they sin against Thee, they do wickedly against their own souls; and iniquity gives itself the lie, either by corrupting or perverting their nature, which Thou hast made and ordained, or by an immoderate use of things permitted, or in “burning” in things forbidden to that use which is against nature; or when convicted, raging with heart and voice against Thee, kicking against the pricks;[Acts 9:5] or when, breaking through the pale of human society, they audaciously rejoice in private combinations or divisions, according as they have been pleased or offended. And these things are done whenever Thou art forsaken, O Fountain of Life, who art ...

Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 314, footnote 7 (Image)

Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters

Letters of St. Augustin (HTML)

Letters of St. Augustin (HTML)

To Januarius (HTML)

CCEL Footnote 1844 (In-Text, Margin)

... from the hand of all his enemies, and from the hand of Saul.” For of whom is David the type, but of Him who, according to the flesh, was born of the seed of David? He in His Church, that is, in His body, still endures the malice of enemies. Therefore the words which from heaven fell upon the ear of that persecutor whom Jesus slew by His voice, and whom He transformed into a part of His body (as the food which we use becomes a part of ourselves), were these, “Saul, Saul, why persecutest thou Me?”[Acts 9:4] And when shall this His body be finally delivered from enemies? Is it not when the last enemy, Death, shall be destroyed? It is to that time that the number of the 153 fishes pertains. For if the number 17 itself be the side of an arithmetical ...

Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 349, footnote 9 (Image)

Augustine: The City of God, Christian Doctrine

City of God (HTML)

The history of the city of God from Noah to the time of the kings of Israel. (HTML)

How Like the Prophecy About Christ in the 89th Psalm is to the Things Promised in Nathan’s Prophecy in the Books of Samuel. (HTML)

CCEL Footnote 1053 (In-Text, Margin)

... found any sins which required to be divinely restrained by human correction, mercy being still continued; but they are found in His body and members, which is His people. Therefore in the Book of Samuel it is said, “iniquity of Him,” but in the psalm, “of His children,” that we may understand that what is said of His body is in some way said of Himself. Wherefore also, when Saul persecuted His body, that is, His believing people, He Himself saith from heaven, “Saul, Saul, why persecutest thou me?”[Acts 9:4] Then in the following words of the psalm He says, “Neither will I hurt in my truth, nor profane my covenant, and the things that proceed from my lips I will not disallow. Once have I sworn by my holiness, if I lie unto David,” —that is, I will in no ...

Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 520, footnote 2 (Image)

Augustine: The City of God, Christian Doctrine

On Christian Doctrine (HTML)

Preface (HTML)

CCEL Footnote 1709 (In-Text, Margin)

6. Let us beware of such dangerous temptations of pride, and let us rather consider the fact that the Apostle Paul himself, although stricken down and admonished by the voice of God from heaven, was yet sent to a man to receive the sacraments and be admitted into the Church;[Acts 9:3] and that Cornelius the centurion, although an angel announced to him that his prayers were heard and his alms had in remembrance, was yet handed over to Peter for instruction, and not only received the sacraments from the apostle’s hands, but was also instructed by him as to the proper objects of faith, hope, and love. And without doubt it was possible ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 218, footnote 4 (Image)

Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises

Doctrinal Treatises of St. Augustin (HTML)

On the Holy Trinity. (HTML)

He embraces in a brief compendium the contents of the previous books; and finally shows that the Trinity, in the perfect sight of which consists the blessed life that is promised us, is here seen by us as in a glass and in an enigma, so long as it is seen through that image of God which we ourselves are. (HTML)

The Holy Spirit is Called the Gift of God in the Scriptures. By the Gift of the Holy Spirit is Meant the Gift Which is the Holy Spirit. The Holy Spirit is Specially Called Love, Although Not Only the Holy Spirit in the Trinity is Love. (HTML)

CCEL Footnote 1021 (In-Text, Margin)

... gave gifts to men:” and this in order that the fullest sense may be gathered from both expressions, the one prophetic, the other apostolic; because both possess the authority of a divine utterance. For both are true, as well that He gave to men, as that He received in men. He gave to men, as the head to His own members: He Himself that gave, received in men, no doubt as in His own members; on account of which, namely, His own members, He cried from heaven, “Saul, Saul, why persecutest thou me?”[Acts 9:4] And of which, namely, His own members, He says, “Since ye have done it to one of the least of these that are mine, ye have done it unto me.” Christ Himself, therefore, both gave from heaven and received on earth. And further, both prophet and ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 520, footnote 7 (Image)

Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises

Moral Treatises of St. Augustin (HTML)

Of the Work of Monks. (HTML)

Section 35 (HTML)

CCEL Footnote 2588 (In-Text, Margin)

... these things shall be added unto us, whether working by our hands, or whether by infirmity of body hindered from working, or whether bound by such occupation of our very warfare that we are able to do nothing else. For neither does it follow that because the Lord hath said, “Call upon Me in the day of tribulation and I will deliver thee, and thou shalt glorify Me,” therefore the Apostle ought not to have fled, and to be let down by the wall in a basket that he might escape the hands of a pursuer,[Acts 9:25] but should rather have waited to be taken, that, like the three children from the midst of the fires, the Lord might deliver him. Or for this reason ought not the Lord either to have said this, “If they shall persecute you in one city, flee ye to ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 550, footnote 1 (Image)

Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises

Moral Treatises of St. Augustin (HTML)

On Care to Be Had for the Dead. (HTML)

Section 21 (HTML)

CCEL Footnote 2772 (In-Text, Margin)

... foreknew by the Spirit of prophecy revealing the same. For if he was himself present to her in her dream, of course it was by miraculous grace that he was enabled so to do, not by nature; and by God’s gift, not by faculty of his own. But if, while he was doing some other thing or sleeping and occupied with other sights, the woman saw him in her sleep, then doubtless some such thing took place, as that is which we read in the Acts of the Apostles, where the Lord Jesus speaks to Ananias concerning Saul,[Acts 9:12] and informs him that Saul has seen Ananias coming unto him, while Ananias himself wist not of it. The man of God would make answer to me of these things as the case might be, and then about the Martyrs I should go on to ask of him, whether they be ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 131, footnote 4 (Image)

Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings

Writings in Connection with the Manichæan Controversy. (HTML)

Against the Epistle of Manichæus, Called Fundamental. (HTML)

Against the Title of the Epistle of Manichæus. (HTML)

CCEL Footnote 270 (In-Text, Margin)

... of those liars. But far be it that I should not believe the gospel; for believing it, I find no way of believing you too. For the names of the apostles, as there recorded, do not include the name of Manichæus. And who the successor of Christ’s betrayer was we read in the Acts of the Apostles; which book I must needs believe if I believe the gospel, since both writings alike Catholic authority commends to me. The same book contains the well-known narrative of the calling and apostleship of Paul.[Acts 9] Read me now, if you can, in the gospel where Manichæus is called an apostle, or in any other book in which I have professed to believe. Will you read the passage where the Lord promised the Holy Spirit as a Paraclete, to the apostles? Concerning ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 286, footnote 7 (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 845 (In-Text, Margin)

... divine power by teaching and reproving openly, without allowing the rage of his enemies to hurt Him, did also, by escaping and concealing Himself, exhibit the conduct becoming the feebleness of men, that they should not tempt God when they have any means in their power of escaping threatened danger. So also in the apostle, it was not from despair of divine assistance and protection, or from loss of faith, that he was let down over the wall in a basket, in order to escape being taken by his enemies:[Acts 9:25] not from want of faith in God did he thus escape, but because not to escape, when this escape was possible, would have been tempting God. Accordingly, when Abraham was among strangers, and when, on account of the remarkable beauty of Sara, both his ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 474, footnote 6 (Image)

Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings

Writings in Connection with the Donatist Controversy. (HTML)

On Baptism, Against the Donatists. (HTML)

He examines the last part of the epistle of Cyprian to Jubaianus, together with his epistle to Quintus, the letter of the African synod to the Numidian bishops, and Cyprian’s epistle to Pompeius. (HTML)

Chapter 21 (HTML)

CCEL Footnote 1536 (In-Text, Margin)

... has, and to each person we must give what he has not. If "nothing can be confirmed and ratified with God which has been done by those whom God calls His enemies and foes," why is the baptism confirmed which is given by murderers? Are we not to call murderers the enemies and foes of the Lord? But "he that hateth his brother is a murderer." How then did they baptize who hated Paul, the servant of Jesus Christ, and thereby hated Jesus Himself, since He Himself said to Saul, "Why persecutest thou me?"[Acts 9:4] when he was persecuting His servants, and since at the last He Himself shall say, "Inasmuch as ye did it not to one of the least of these that are mine, ye did it not to me?" Wherefore all who go out from us are not of us, but not all who are with ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 540, footnote 6 (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 20 (HTML)

CCEL Footnote 2035 (In-Text, Margin)

44. said: "The Lord Christ cries again from heaven to Paul, ‘Saul, Saul, why persecutest thou me? It is hard for thee to kick against the pricks.’[Acts 9:4-5] He was then called Saul, that he might afterwards receive his true name in baptism. But for you it is not hard so often to persecute Christ in the persons of His priests, though the Lord Himself cries out, ‘Touch not mine anointed.’ Reckon up all the deaths of the saints, and so often have you murdered Christ, who lives in each of them. Lastly, if you are not guilty of sacrilege, then a saint cannot be a murderer."

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 541, footnote 2 (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 21 (HTML)

CCEL Footnote 2040 (In-Text, Margin)

... the persecutor, not to be again expelled except by baptism! Let us see, therefore, what he did in the city. ‘Ananias,’ it is said, ‘entered into the house to Saul, and putting his hands on him, said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. And immediately there fell from his eyes as it had been scales; and he received sight forthwith, and arose, and was baptized.’[Acts 9:4-18] Seeing therefore that Paul, being freed by baptism from the offense of persecution, received again his eyesight freed from guilt, why will not you, a persecutor and traditor, blinded by false baptism be baptized by those whom you persecute?"

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 641, footnote 10 (Image)

Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings

Writings in Connection with the Donatist Controversy. (HTML)

The Correction of the Donatists. (HTML)

Chapter 6 (HTML)

CCEL Footnote 2515 (In-Text, Margin)

... the darkness of infidelity to desire the light of the heart, He first struck him with physical blindness of the eyes. If that punishment had not been inflicted, he would not afterwards have been healed by it; and since he had been wont to see nothing with his eyes open, if they had remained unharmed, the Scripture would not tell us that at the imposition of Ananias’ hands, in order that their sight might be restored, there fell from them as it had been scales, by which the sight had been obscured.[Acts 9:1-18] Where is what the Donatists were wont to cry: Man is at liberty to believe or not believe? Towards whom did Christ use violence? Whom did He compel? Here they have the Apostle Paul. Let them recognize in his case Christ first compelling, and ...

Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 348, footnote 2 (Image)

Augustine: Anti-Pelagian Writings

A Treatise on the Soul and its Origin. (HTML)

Book III (HTML)

His Sixth Error. (See Above in Book I. 10-12 [IX., X.], and in Book II. 13, 14 [IX., X.].) (HTML)

CCEL Footnote 2446 (In-Text, Margin)

... lawlessness, but yet received, by virtue of repentance added to his baptism, forgiveness of the sins which, though baptized, he had committed? For beyond doubt his faith and piety appeared to the Lord clearly in his heart, as they do to us in his words. If, indeed, we were to conclude that all those who have quitted life without a record of their baptism died unbaptized, we should calumniate the very apostles themselves; for we are ignorant when they were, any of them, baptized, except the Apostle Paul.[Acts 9:18] If, however, we could regard as an evidence that they were really baptized the circumstance of the Lord’s saying to St. Peter, “He that is washed needeth not save to wash his feet,” what are we to think of the others, of whom we do not read even so ...

Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 388, footnote 4 (Image)

Augustine: Anti-Pelagian Writings

A Treatise Against Two Letters of the Pelagians. (HTML)

Book I (HTML)

The Beginning of a Good Will is the Gift of Grace. (HTML)

CCEL Footnote 2604 (In-Text, Margin)

... to say, of the merits of his good will; so that grace is rendered as due,—not given as not due,—and thus grace is made no more grace. But this is what, in the Palestinian judgment, Pelagius with a deceitful heart condemned,—that the grace of God, namely, is given according to our merits. Tell me, I beseech you, what good, Paul, while he was as yet Saul, willed, and not rather great evils, when breathing out slaughter he went, in horrible darkness of mind and madness, to lay waste the Christians?[Acts 9:1] For what merits of a good will did God convert him by a marvellous and sudden calling from those evils to good things? What shall I say, when he himself cries, “Not by works of righteousness that we have done, but according to His mercy He saved ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 84, footnote 2 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

The Harmony of the Gospels. (HTML)

Book I (HTML)

Of Some Who are Mad Enough to Suppose that the Books Were Inscribed with the Names of Peter and Paul. (HTML)

CCEL Footnote 553 (In-Text, Margin)

... fellowship with His disciples, Paul had never become His disciple. Only after His passion, after His resurrection, after His ascension, after the mission of the Holy Spirit from heaven, after many Jews had been converted and had shown marvellous faith, after the stoning of Stephen the deacon and martyr, and when Paul still bore the name Saul, and was grievously persecuting those who had become believers in Christ, did Christ call that man [by a voice] from heaven, and made him His disciple and apostle.[Acts 9:1-30] How, then, is it possible that Christ could have written those books which they wish to have it believed that He did write before His death, and which were addressed to Peter and Paul, as those among His disciples who had been most intimate with ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 227, footnote 9 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

The Harmony of the Gospels. (HTML)

Book IV (HTML)

Of the Statement Which John Made Concerning the Man Who Cast Out Devils Although He Did Not Belong to the Circle of the Disciples; And of the Lord’s Reply, ‘Forbid Them Not, for He that is Not Against You is on Your Part;’ And of the Question Whether that Response Does Not Contradict the Other Sentence, in Which He Said, ‘He that is Not with Me is Against Me.’ (HTML)

CCEL Footnote 1611 (In-Text, Margin)

... would the truth of such sayings as these stand then: “He that receiveth you receiveth me;” and “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me”? Or is it possible for one not to be against Him, although he may be against His disciples? Nay; for what shall we make then of words like these: “He that despiseth you, despiseth me;” and, “Inasmuch as ye did it not unto the least of mine, ye did it not unto me;” and, “Saul, Saul, why persecutest thou me,”[Acts 9:4] —although it was His disciples that Saul was persecuting? But, in good truth, the sense intended to be conveyed is just this, that, so far as a man is not with Him, so far is he against Him; and again, that, so far as a man is not against Him, so ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 343, footnote 5 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

Sermons on Selected Lessons of the New Testament. (HTML)

On the words of the Gospel, Matt. xv. 21,’Jesus went out thence, and withdrew into the parts of Tyre and Sidon. And behold, a Canaanitish woman,’ etc. (HTML)

CCEL Footnote 2600 (In-Text, Margin)

... proud, afterwards humble? For when he was Saul, his name was derived from Saul: now Saul was a proud king; and in his reign he persecuted the humble David. So when he who was afterwards Paul, was Saul, he was proud, at that time a persecutor of the innocent, at that time a waster of the Church. For he had received letters from the chief priests (burning as he was with zeal for the synagogue, and persecuting the Christian name), that he might show up whatever Christians he should find, to be punished.[Acts 9:1] While he is on his way, while he is breathing out slaughter, while he is thirsting for blood, he is thrown to the ground by the voice of Christ from heaven the persecutor, he is raised up the preacher. In him was fulfilled that which is written in ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 344, footnote 3 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

Sermons on Selected Lessons of the New Testament. (HTML)

On the words of the Gospel, Matt. xv. 21,’Jesus went out thence, and withdrew into the parts of Tyre and Sidon. And behold, a Canaanitish woman,’ etc. (HTML)

CCEL Footnote 2612 (In-Text, Margin)

... believed, not by seeing, but by hearing. Therefore have the Gentiles the greater praise. For the others saw and slew Him; the Gentiles heard and believed. Now it was to call and gather together the Gentiles, that that might be fulfilled which we have just now chanted, “Gather us from among the Gentiles, that we may confess to Thy Name, and glory in Thy praise,” that the Apostle Paul was sent. He, the least, made great, not by himself, but by Him whom he once persecuted, was sent to the Gentiles,[Acts 9:15] from a robber become a shepherd, from a wolf a sheep. He, the least Apostle, was sent to the Gentiles, and laboured much among the Gentiles, and through him the Gentiles believed. His Epistles are the witnesses.

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 378, footnote 3 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

Sermons on Selected Lessons of the New Testament. (HTML)

Delivered on the Lord’s Day, on that which is written in the Gospel, Matt. xx. 1, ‘The kingdom of heaven is like unto a man that was a householder, who went out early in the morning to hire labourers into his vineyard.’ (HTML)

CCEL Footnote 2868 (In-Text, Margin)

15. Of this we have examples. Saul persecuted the members of Jesus Christ, who is now sitting in heaven; grievously did he persecute them in his frenzy, in the loss of his reason, in the transport of his madness. But He with one word, calling to him out of heaven, “Saul, Saul, why persecutest thou Me?”[Acts 9:4] struck down the frantic one, raised him up whole, killed the persecutor, quickened the preacher. And so again many lethargic ones are healed. For to such are they like, who are not violent against Christ, nor malicious against Christians, but who in their delay are only dull and heavy with drowsy words, are slow to open their eyes to the light, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 391, footnote 7 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

Sermons on Selected Lessons of the New Testament. (HTML)

On the words of the Gospel, Matt. xxi. 19, where Jesus dried up the fig-tree; and on the words, Luke xxiv. 28, where He made a pretence as though He would go further. (HTML)

CCEL Footnote 2980 (In-Text, Margin)

... opened, and Angels ascending and descending” (unto whom?) “unto the Son of Man.” Therefore was He, as the Son of Man, anointed on the head; for “the head of the woman is the man, and the Head of the man is Christ.” Now observe, He did not say, “ascending from the Son of Man, and descending to the Son of Man,” as if He were only above; but “ascending and descending unto the Son of Man.” Hear the Son of Man crying out from above, “Saul, Saul.” Hear the Son of Man from below, “Why persecutest thou Me?”[Acts 9:4]

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 458, footnote 2 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

Sermons on Selected Lessons of the New Testament. (HTML)

On the words of the Gospel, Luke xxiv. 36, ‘He himself stood in the midst of them, and saith unto them, peace be unto you,’ etc. (HTML)

CCEL Footnote 3571 (In-Text, Margin)

... received letters from the chief of the priests, and began his journey in his cruel rage, breathing out slaughter, thirsting for blood, to drag bound and to hurry off to punishment whomsoever he could, and from every quarter that he could, and to satiate himself with the shedding of their blood. But where was God, where was Christ, where He that had crowned Stephen? Where, but in heaven? Let Him now look on Saul, and mock him in his fury, and call from heaven, “‘Saul, Saul, why persecutest thou Me?’[Acts 9:4] I am in heaven, and thou in earth, and yet thou persecutest Me. Thou dost not touch the body, but my members thou art treading down. Yet what art thou doing? What art thou gaining? ‘It is hard for thee to kick against the pricks.’ Kick as thou wilt, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 472, footnote 8 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

Sermons on Selected Lessons of the New Testament. (HTML)

On the words of the Gospel, John i. 48,’When thou wast under the fig tree, I saw thee,’ etc. (HTML)

CCEL Footnote 3667 (In-Text, Margin)

... both there whither they ascend, and here whither they descend—How do we prove that He is both there, and that He is here? Let Paul, who was first Saul, answer us. He found it by experience, when he was first a persecutor, and afterwards became a preacher; first Jacob, afterwards Israel; who was himself too “of the stock of Israel, of the tribe of Benjamin.” In him let us see Christ above, Christ below. First, the very Voice of the Lord from heaven shows this; “Saul, Saul, why persecutest thou me?”[Acts 9:4] What! had Paul ascended into heaven? Had Paul so much as cast a stone into heaven? He was persecuting the Christians, binding them, haling them to be put to death, searching them out in every place where they lay hid, when they were found on no ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 473, footnote 7 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

Sermons on Selected Lessons of the New Testament. (HTML)

On the words of the Gospel, John ii. 2, ‘and Jesus also was bidden, and his disciples, to the marriage.’ (HTML)

CCEL Footnote 3674 (In-Text, Margin)

4. He would not say, “ascending unto the Son of Man,” unless He were above; He would not say, “descending unto the Son of Man,” unless He were also below. He is at once above, and below; above in Himself, below in His; above with the Father, below in us. Whence also was that Voice to Saul, “Saul, Saul, why persecutest thou Me?”[Acts 9:4] He would not say, “Saul, Saul,” unless that He was above. But Saul was not persecuting Him above. He then who was above would not have said, “Why persecutest thou me?” unless He were below also. Fear Christ above; recognise Him below. Have Christ above bestowing His bounty, recognise Him here in need. Here He is poor, there He is ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 509, footnote 10 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

Sermons on Selected Lessons of the New Testament. (HTML)

On the words of the Gospel of John vii. 6, etc., where Jesus said that He was not going up unto the feast, and notwithstanding went up. (HTML)

CCEL Footnote 3996 (In-Text, Margin)

8. But now if we turn our attention to ourselves, if we think of His Body, how that we are even He. For if we were not He, “Forasmuch as ye have done it unto one of the least of Mine, ye have done it unto Me,” would not be true. If we were not He, “Saul, Saul, why persecutest thou Me?”[Acts 9:4] would not be true. So then we are He, in that we are His members, in that we are His Body, in that He is our Head, in that Whole Christ is both Head and Body. Peradventure then He foresaw us that we were not to keep the feast days of the Jews, and this is, “I go not up to this feast day.” See neither Christ nor the Evangelist lied; of the which two if ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 45, footnote 1 (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 134 (In-Text, Margin)

18. For what thou hast, even Simon Magus had: the Acts of the Apostles are witness, that canonical book which has to be read in the Church every year. You know that every year, in the season following the Lord’s Passion, that book is read, wherein it is written, how the apostle was converted, and from a persecutor became a preacher;[Acts 9] also, how on the day of Pentecost the Holy Spirit was sent in cloven tongues as of fire. There we read that in Samaria many believed through the preaching of Philip: and he is understood to have been either one of the apostles or one of the deacons; for we read there that seven deacons were ordained, among whom is the name of ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 140, footnote 1 (Image)

Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies

Lectures or Tractates on the Gospel According to St. John. (HTML)

Chapter V. 20–23. (HTML)

CCEL Footnote 424 (In-Text, Margin)

... to show, for that reason He said, “that ye may marvel.” He has, in fact, explained what He meant in saying, “The Father will show” to me. Why did He not say, The Father will show to you; but, He will show to the Son? Because also we are members of the Son; and like as what we the members learn, He Himself in a manner learns in His members. How doth He learn in us? As He suffers in us. Whence may we prove that He suffers in us? From that voice out of heaven, “Saul, Saul, why persecutest thou me?”[Acts 9:4] Is it not Himself that will sit as Judge in the end of the world, and, setting the just on the right, and the wicked on the left, will say, “Come, ye blessed of my Father, receive the kingdom; for I was hungry, and ye gave me to eat”? And when they ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 179, footnote 1 (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 546 (In-Text, Margin)

... which He, our God, had; by His being hid, by His con cealing Himself as if He would not be put to death, He indicated that His members would do this, in which members He Himself in fact was. For Christ is not simply in the head and not in the body, but Christ whole is in the head and body. What, therefore, His members are, that He is; but what He is, it does not necessarily follow that His members are. For if His members were not Himself, He would not have said, “Saul, why persecutest thou me?”[Acts 9:4] For Saul was not persecuting Himself on earth, but His members, namely, His believers. He would not, however, say, my saints, my servants, or, in short, my brethren, which is more honorable; but, me, that is, my members, whose head I am.

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 192, 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 VII. 25–36. (HTML)

CCEL Footnote 608 (In-Text, Margin)

... said the Jews,” not to Him, but “to themselves, Whither will this man go, that we shall not find him? will he go unto the dispersion among the Gentiles, and teach the Gentiles?” For they knew not what they said; but, it being His will, they prophesied. The Lord was indeed about to go to the Gentiles, not by His bodily presence, but still with His feet. What were His feet? Those which Saul desired to trample upon by persecution, when the Head cried out to him, “Saul, Saul, why persecutest thou me?”[Acts 9:4] What is this saying that He said, “Ye shall seek me, and shall not find me: and where I am, thither ye cannot come?” Wherefore the Lord said this they knew not, and yet they did predict something that was to be without knowing it. For this is what ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 303, 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 XIII. 6–10 (continued), and Song of Sol. V. 2, 3. (HTML)

CCEL Footnote 1147 (In-Text, Margin)

... another.” May He give also the word, which I feel myself owing to those I love. I put off your expectations till now for this reason, that I might explain as I could how it is we come to Christ along the ground, when we are commanded rather to seek the things which are above, not the things which are upon the earth. For Christ is sitting above, at the right hand of the Father: but He is assuredly here also; and for that reason said also to Saul, as he was raging on the earth, “Why persecutest thou me?”[Acts 9:4] But the topic on which we were speaking, and which led to our entering on this inquiry, was our Lord’s washing His disciples’ feet, after the disciples themselves had already been washed, and needed not, save to wash their feet. And we there saw it ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 521, footnote 5 (Image)

Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies

Ten Homilies on the First Epistle of John. (HTML)

1 John V. 1–3. (HTML)

CCEL Footnote 2497 (In-Text, Margin)

... the Father God and the Son God, our Lord Jesus Christ, who ascended into heaven, and sitteth at the right hand of the Father, that Word by which all things were made, and “the Word was made flesh, and dwelt in us:” this alone I love. Thou liest; for if thou lovest the Head, thou lovest also the members; but if thou lovest not the members, neither lovest thou the Head. Dost thou not quake at the voice uttered by the Head from Heaven on behalf of His members, “Saul, Saul, why persecutest thou ME?”[Acts 9:4] The persecutor of His members He called His persecutor: His lover, the lover of His members. Now what are His members, ye know, brethren: none other than the Church of God. “In this we know that we love the sons of God, in that we love God.” And ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 525, footnote 1 (Image)

Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies

Ten Homilies on the First Epistle of John. (HTML)

1 John V. 1–3. (HTML)

CCEL Footnote 2532 (In-Text, Margin)

... He told us where would be His members. For being about to ascend, He spake His last words on earth: after those same words He spake no more on earth. The Head about to ascend into heaven commended to us His members on earth and departed. Thenceforth thou findest not Christ speaking on earth; thou findest Him speaking, but from heaven. And even from heaven, why? Because His members on earth were trodden upon. For to the persecutor Saul He said from on high, “Saul, Saul, why persecutest thou me?”[Acts 9:4] I am ascended into heaven, but still I lie on earth: here I sit at the right hand of the Father, but there I yet hunger, thirst, and am a stranger. In what manner then did He commend to us His Body, when about to ascend into heaven? When the ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 33, footnote 6 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm IX (HTML)

CCEL Footnote 338 (In-Text, Margin)

... now all things are referred to the governance of Divine Providence, which fools think done as it were by chance and at random, and without any Divine ordering. “I will tell all Thy marvels.” He tells all God’s marvels, who sees them performed not only openly on the body, but invisibly indeed too in the soul, but far more sublimely and excellently. For men earthly, and led wholly by the eye, marvel more that the dead Lazarus rose again in the body, than that Paul the persecutor rose again in soul.[Acts 9] But since the visible miracle calleth the soul to the light, but the invisible enlighteneth the soul that comes when called, he tells all God’s marvels, who, by believing the visible, passes on to the understanding of the invisible.

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 104, footnote 7 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm XXXVIII (HTML)

CCEL Footnote 962 (In-Text, Margin)

... and ye took Me not in. I was sick and in prison, and ye visited Me not.” Assuredly the Lord was not in prison. Why should He not say this, to whom when it was said, “When saw we Thee a hungred, and athirst, or in prison; and did not minister unto Thee?” He replied, that He spake thus in the person of His Body. “Inasmuch as ye did it not unto one of the least of Mine, ye did it not unto Me.” Why should He not say, “from the face of my sins,” who said to Saul, “Saul, Saul, why persecutest thou Me,”[Acts 9:4] who, however, being in Heaven, now suffered from no persecutors? But just as, in that passage, the Head spake for the Body, so here too the Head speaks the words of the Body; whilst you hear at the same time the accents of the Head Itself also. Yet ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 121, footnote 2 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm XL (HTML)

CCEL Footnote 1104 (In-Text, Margin)

... sakes, that in that flesh He might place before us an instance of the resurrection; that we might learn to hope for that of which we heretofore despaired, and might henceforth have our feet upon the rock, and might walk in Christ. He then sometimes speaks in the name of our Head; sometimes also He speaks of us who are His members. For both when He said, “I was an hungred, and ye gave Me meat,” He spoke on behalf of His members, not of Himself: and when He said, “Saul, Saul, why persecutest thou Me?”[Acts 9:4] the Head was crying on behalf of its members: and yet He did not say, “Why dost thou persecute My members?” but, “Why persecutest thou Me?” If He suffers in us, then shall we also be crowned in Him. Such is the love of Christ. What is there can be ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 149, footnote 9 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm XLV (HTML)

CCEL Footnote 1409 (In-Text, Margin)

... he was then lifted up, he prays to Christ, “he is fallen,” he is prostrate before Him: the enemy of Christ is slain, that the disciple of Christ may live! By an arrow launched from heaven, Saul (not as yet Paul, but still Saul), still lifted up, still not yet prostrate, is wounded in “the heart:” he received the arrow, he fell “in heart.” For though he fell prostrate on his face, it was not there that he fell down in heart: but it was there where he said aloud, “Lord, what dost Thou bid me do?”[Acts 9:6] But just now thou wert going to bind the Christians, and to bring them to punishment: and now thou sayest unto Christ, “What dost Thou bid me do?” O arrow sharp and most mighty, by whose stroke “Saul” fell, so as to become “Paul.” As it was with ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 193, footnote 12 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LI (HTML)

CCEL Footnote 1840 (In-Text, Margin)

... uncertainty they did repent, certain mercy they earned: they prostrated them in tears, in fastings, in sackcloth and ashes they prostrated them, groaned, wept, God spared. Nineve stood: was Nineve overthrown? One way indeed it seemeth to men, and another way it seemed to God. But I think that it was fulfilled that the Prophet had foretold. Regard what Nineve was, and see how it was overthrown; overthrown in evil, builded in good; just as Saul the persecutor was overthrown, Paul the preacher builded.[Acts 9:4] Who would not say that this city, in which we now are, was happily overthrown, if all those madmen, leaving their triflings, were to run together to the Church with contrite heart, and were to call upon God’s mercy for their past doings? Should we ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 194, footnote 2 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LI (HTML)

CCEL Footnote 1847 (In-Text, Margin)

... God. Thou shalt be sprinkled with hyssop, the humility of Christ shall cleanse thee. Despise not the herb, attend to the efficacy of the medicine. Something further I will say, which we are wont to hear from physicians, or to experience in sick persons. Hyssop, they say, is proper for purging the lungs. In the lung is wont to be noted pride: for there is inflation, there breathing. It was said of Saul the persecutor as of Saul the proud, that he was going to bind Christians, breathing slaughter:[Acts 9:1] he was breathing out slaughter, breathing out blood, his lung not yet cleansed. Hear also in this place one humbled, because with hyssop purged: “Thou shalt wash me,” that is, shalt cleanse me: “and above snow I shall be whitened.” “Although,” he ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 202, footnote 6 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LIII (HTML)

CCEL Footnote 1927 (In-Text, Margin)

... will supply it in you. The title of it is: “At the end, for Maeleth, understanding to David himself.” “For Maeleth,” as we find in interpretations of Hebrew names, seemeth to say, For one travailing, or in pain. But who there is in this world that travaileth and is in pain, the faithful acknowledge, because thereof they are. Christ here travaileth, Christ here is in pain: the Head is above, the members below. For one not travailing nor in pain would not say, “Saul, Saul, why persecutest thou me?”[Acts 9:4] Him, with whom when persecuting He was travailing, being converted, He made to travail. For he also was himself afterwards enlightened, and grafted on those members which he used to persecute; being pregnant with the same love, he said, “My little ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 210, footnote 5 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LV (HTML)

CCEL Footnote 1987 (In-Text, Margin)

... because “The two shall be in one flesh.” “This is a great Sacrament,” saith the Apostle, “but I speak in regard of Christ and the Church.” Because then whole Christ is “Head and Body;” when we hear, “Understanding to David himself,” understand we ourselves also in David. Let the members of Christ understand, and Christ in His members understand, and the members of Christ in Christ understand: because Head and Members are one Christ. The Head was in heaven, and was saying, “Why dost thou persecute Me?”[Acts 9:4] We with Him are in heaven through hope, Himself is with us on earth through love. Therefore “understanding to David himself.” Be we admonished when we hear, and let the Church understand: for there belongeth to us great diligence to understand in ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 239, footnote 10 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LIX (HTML)

Part 1 (HTML)

CCEL Footnote 2248 (In-Text, Margin)

... be not in some sort conscious of iniquity. For whosoever doeth sin, also doeth iniquity. “For if Thou shalt have marked iniquities, O Lord, what man shall abide it?” And nevertheless a true saying it is, and not said to no purpose, and neither is nor will it be possible to be void, “Have not pity upon all men that work iniquity.” But He had pity even upon Paul, who at first as Saul wrought iniquity. For what good thing did he, whence he might deserve of God? Did he not hate His Saints unto death?[Acts 9:1] did he not bear letters from the chief of the priests, to the end that wheresoever he might find Christians, to punishment he should hurry them? When bent upon this, when thither proceeding, breathing and panting slaughter, as the Scripture ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 240, footnote 3 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LIX (HTML)

Part 1 (HTML)

CCEL Footnote 2252 (In-Text, Margin)

... places the Scripture calleth “the city of standing round:” that is, because in all nations everywhere the world had encompassed the one nation of Jews, where such words were being spoken, and it was called “the city of standing round.” Around this city shall go those men, now having become hungry dogs. In what manner shall they go around? By preaching. Saul out of a wolf was made a dog at evening, that is, being late converted by the crumbs of his Lord, in His grace he ran, and went around the city.[Acts 9:1]

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 240, footnote 3 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LIX (HTML)

Part 1 (HTML)

CCEL Footnote 2252 (In-Text, Margin)

... places the Scripture calleth “the city of standing round:” that is, because in all nations everywhere the world had encompassed the one nation of Jews, where such words were being spoken, and it was called “the city of standing round.” Around this city shall go those men, now having become hungry dogs. In what manner shall they go around? By preaching. Saul out of a wolf was made a dog at evening, that is, being late converted by the crumbs of his Lord, in His grace he ran, and went around the city.[Acts 9:20]

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 293, footnote 21 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXVIII (HTML)

CCEL Footnote 2803 (In-Text, Margin)

... the Spirit of the Father and of the Son. But forasmuch as the self-same Christ is understood in His Body which is the Church, wherefore also His members are His saints and believers, whence to them is said, “But ye are the Body of Christ, and the members,” doubtless He hath Himself also received gifts in men. Now Christ hath gone up on high, and sitteth at the right hand of the Father: but unless He were here also on the earth, He would not thence have cried, “Saul, Saul, why persecutest thou me?”[Acts 9:4] When the Same saith Himself, “Inasmuch as to one of My least ye have done it, to Me ye have done it:” why do we doubt that He receiveth in His members, the gifts which the members of Him receive?

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 296, footnote 11 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXVIII (HTML)

CCEL Footnote 2843 (In-Text, Margin)

... amazed at a miracle so great as that of his calling. For a trance is the mind’s going out: which thing sometimes chanceth through fear; but sometimes through some revelation, the mind suffering separation from the corporal senses, in order that that which is to be represented may be represented to the spirit. Whence even thus may be understood that which here hath been written, namely, “in a trance;” for when to that persecutor there had been said from Heaven, “Saul, Saul, why persecutest thou me:”[Acts 9:4] there being taken from him the light of the eyes of flesh, he made answer to the Lord, whom in spirit he saw, but they that were with him heard the voice of him replying, though seeing no one to whom he was speaking. Here also the trance may be ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 312, footnote 3 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXX (HTML)

CCEL Footnote 3035 (In-Text, Margin)

3. “O God, to my aid make speed” (ver. 1). For need we have for an everlasting aid in this world. But when have we not? Now however being in tribulation, let us especially say, “O God, to my aid make speed.” “Let them be confounded and fear that seek my soul.” Christ is speaking: whether Head speak or whether Body speak; He is speaking that hath said, “Why persecutest thou Me?”[Acts 9:4] He is speaking that hath said, “Inasmuch as ye have done it to one of the least of Mine, to Me ye have done it.” The voice then of this Man is known to be of the whole man, of Head and of Body: that need not often be mentioned, because it is known. “Be they confounded,” he saith, “and fear that seek my ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 312, footnote 8 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXX (HTML)

CCEL Footnote 3040 (In-Text, Margin)

... they know not what they do.” To persons saying such things the Martyr replieth and saith, thou hast set before me the Lord, saying, “Father, forgive them, for they know not what they do:” understand thou my voice also, in order that it may be thine too: for what have I said concerning mine enemies? “Let them be confounded and fear.” Already such vengeance hath been taken on the enemies of the Martyrs. That Saul that persecuted Stephen, he was confounded and feared. He was breathing out slaughters,[Acts 9:1] he was seeking some to drag and slay: a voice having been heard from above, “Saul, Saul, why persecutest thou Me,” he was confounded and laid low, and he was raised up to obedience, that had been inflamed unto persecuting. This then the Martyrs ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 312, footnote 9 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXX (HTML)

CCEL Footnote 3041 (In-Text, Margin)

... Lord, saying, “Father, forgive them, for they know not what they do:” understand thou my voice also, in order that it may be thine too: for what have I said concerning mine enemies? “Let them be confounded and fear.” Already such vengeance hath been taken on the enemies of the Martyrs. That Saul that persecuted Stephen, he was confounded and feared. He was breathing out slaughters, he was seeking some to drag and slay: a voice having been heard from above, “Saul, Saul, why persecutest thou Me,”[Acts 9:4] he was confounded and laid low, and he was raised up to obedience, that had been inflamed unto persecuting. This then the Martyrs desire for their enemies, “Let them be confounded and fear.” For so long as they are not confounded and fear, they must ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 358, footnote 1 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXXVI (HTML)

CCEL Footnote 3463 (In-Text, Margin)

... hath confession, and departure from the old life. But if thou shalt have forgotten from what sins thou hast been delivered, thou dost not render thanks to the Deliverer, and dost not celebrate solemnities to thy God. Behold the first confessing thought of Saul the Apostle, now Paul, who at first was Saul, when he heard a voice from Heaven!…He put forth the first thought of obedience: when he heard, “I am Jesus of Nazareth, whom thou persecutest,” “O Lord,” he saith, “what dost Thou bid me to do?”[Acts 9:5-6] This is a thought confessing: now he is calling upon the Lord, whom he persecuted. In what manner the remnants of the thought shall celebrate solemnities, in the case of Paul ye have heard, when the Apostle himself was being read: “Be thou mindful ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 420, footnote 7 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXXXVII (HTML)

CCEL Footnote 4038 (In-Text, Margin)

... everything is through Me. To explain: when Paul enters by the door, does not Christ? Wherefore? Not because Paul is Christ: but since Christ is in Paul: and Paul acts through Christ. The Apostle says, “Do ye seek a proof of Christ speaking in me?” When His saints and faithful disciples enter by the door, does not Christ enter by the door? How are we to prove this? Since Saul, not yet called Paul, was persecuting those very saints, when He called to him from Heaven, “Saul, Saul, why persecutest thou Me?”[Acts 9:4] Himself then is the foundation, and corner stone: rising from the bottom: if indeed from the bottom: for the base of this foundation is the highest exaltation of the building: and as the support of bodily fabrics rests upon the ground, that of ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 428, footnote 8 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXXXVIII (HTML)

CCEL Footnote 4122 (In-Text, Margin)

13. For this purpose he briefly sketches in what follows the troubles of Christ’s body. For it is not in the Head alone that they took place, since it is said to Saul too, “Why persecutest thou Me?”[Acts 9:4] and Paul himself, as if placed as an elect member in the same body, saith, “That I may fill up that which is behind of the afflictions of Christ in my flesh.” “Why then, Lord, hast Thou cast off my soul? why hidest Thou Thy face from me?”

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 435, footnote 13 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXXXIX (HTML)

CCEL Footnote 4188 (In-Text, Margin)

... Son, who is in the bosom of the Father; for there the Man is not counted for His Person, but the One Person is God and Man. He therefore does not utterly take His mercies from Him, when He takes not His mercy from His body, His members, in which, even while He was enthroned in Heaven, He was still suffering persecutions on earth; and when He cried from Heaven, “Saul, Saul,” not why persecutest thou My servants, nor why persecutest thou My saints, nor My disciples, but, “why persecutest thou Me?”[Acts 9:4] As then, while no one persecuted Him when sitting in Heaven, He cried out, “Why persecutest thou Me?” when the Head recognised its limbs, and His love allowed not the Head to separate Himself from the union of the body: so, when He taketh not away ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 476, footnote 4 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm XCVII (HTML)

CCEL Footnote 4462 (In-Text, Margin)

... forth that which thou mayest dread. Our Lord Jesus Christ therefore sent His Apostles, as His preachers, like clouds: they were seen as men, and were despised; as clouds appear, and are despised, until what thou wonderest at gleameth from them. For they were in the first place men encumbered with flesh, weak; then, men of low station, unlearned, ignoble: but there was within what could lighten forth; there was in them what could flash abroad. Peter a fisherman approached, prayed, and the dead arose.[Acts 9:40] His human form was a cloud, the splendour of the miracle was the lightning. So in their words, so in their deeds, when they do things to be wondered at, and utter words to be wondered at, “His lightnings gave shine unto the world; the earth saw it, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 497, footnote 5 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CII (HTML)

CCEL Footnote 4599 (In-Text, Margin)

... by His blood. It agreeth with Him in that the mother’s flesh recalleth to life her young with her blood; it agreeth well. For He calleth Himself a hen brooding over her young. …If, then, it be so truly, this bird doth closely resemble the flesh of Christ, by whose blood we have been called to life. But how may it agree with Christ, that the bird herself slays her own young? Doth not this agree with it? “I will slay, and I will make alive: I will wound, and I will heal.” Would the persecutor Saul[Acts 9:4] have died, unless he were wounded from heaven; or would the preacher be raised up, unless by life given him from His blood? But let those who have written on the subject see to this; we ought not to allow our understanding of it to rest upon ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 540, footnote 7 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CIX (HTML)

CCEL Footnote 4949 (In-Text, Margin)

25. “Help me, O Lord my God: O save me according to Thy mercy” (ver. 25). This may be referred to the whole, both to the Head and to the body: to the Head, owing to His having taken the form of a servant; to the body, on account of the servants themselves. For He might even in them have said unto God, “Help Me:” and, “O save Me:” as in them He said unto Paul, “Why persecutest thou Me”?[Acts 9:4] The following words, “according to Thy mercy,” describe grace given gratuitously, not according to the merit of works.

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 599, footnote 2 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CXXIV (HTML)

CCEL Footnote 5462 (In-Text, Margin)

... Psalm, therefore, which ye have now heard sung for you, is inscribed, “A Song of Degrees.” This is its title. They sing therefore while ascending: and sometimes as it were one man singeth, sometimes as it were many; because many are one, since Christ is One, and in Christ the members of Christ constitute one with Christ, and the Head of all these members is in heaven. But although the body toileth on earth, it is not cut off from its Head; for the Head looketh down from above, and regardeth the body.[Acts 9:4] …Whether therefore one or many sing; many men are one man, because it is unity; and Christ, as we have said, is One, and all Christians are members of Christ.

Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 67, footnote 7 (Image)

Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes

Treatise Concerning the Christian Priesthood. (HTML)

Book IV (HTML)

CCEL Footnote 170 (In-Text, Margin)

7. For how was it, tell me, that he confounded the Jews which dwelt at Damascus,[Acts 9:22] though he had not yet begun to work miracles? How was it that he wrestled with the Grecians and threw them? and why was he sent to Tarsus? Was it not because he was so mighty and victorious in the word, and brought his adversaries to such a pass that they, unable to brook their defeat, were provoked to seek his life? At that time, as I said, he had not begun to work miracles, nor could any one say that the masses looked upon him with astonishment on ...

Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 67, footnote 8 (Image)

Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes

Treatise Concerning the Christian Priesthood. (HTML)

Book IV (HTML)

CCEL Footnote 171 (In-Text, Margin)

7. For how was it, tell me, that he confounded the Jews which dwelt at Damascus, though he had not yet begun to work miracles? How was it that he wrestled with the Grecians and threw them?[Acts 9:29] and why was he sent to Tarsus? Was it not because he was so mighty and victorious in the word, and brought his adversaries to such a pass that they, unable to brook their defeat, were provoked to seek his life? At that time, as I said, he had not begun to work miracles, nor could any one say that the masses looked upon him with astonishment on account of any glory belonging to his mighty works, or that ...

Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 260, footnote 5 (Image)

Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes

Two Homilies on Eutropius. (HTML)

Homily II. After Eutropius having been found outside the Church had been taken captive. (HTML)

CCEL Footnote 860 (In-Text, Margin)

... yet the earthen vessel was not shattered. “A day and a night have I been in the deep.” He hath been in the deep, and the earthen vessel was not dissolved: he suffered shipwreck and the treasure was not lost; the ship was submerged and yet the freight floated. “But we have this treasure” he says. What kind of treasure? a supply of the Spirit, righteousness, sanctification, redemption. Of what nature, tell me? “in the name of Jesus Christ rise up and walk.” “Æneas, Jesus Christ maketh thee whole,”[Acts 9:34] I say unto thee thou evil spirit, go out of him.

Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 264, footnote 4 (Image)

Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes

Two Homilies on Eutropius. (HTML)

Homily II. After Eutropius having been found outside the Church had been taken captive. (HTML)

CCEL Footnote 885 (In-Text, Margin)

... resolution. Seest thou that thou canst not alter grace of body, for it is the result not of moral disposition, but of nature. But grace of soul is supplied out of our own moral choice. Thou hast now received the definition. Of what kind are they? that the beauty of the soul proceeds from obedience to God. For if the graceless soul obeys God it puts off its ungracefulness, and becomes full of grace. “Saul! Saul!” it was said, “why persecutest thou me?” and he replied “and who art Thou Lord?” “I am Jesus.”[Acts 9:4-5] And he obeyed, and his obedience made the graceless soul full of grace. Again, He saith to the publican “come follow me” and the publican rose up and became an apostle: and the graceless soul became full of grace. Whence? by obedience. Again He ...

Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 134, footnote 1 (Image)

Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans

A Commentary on the Acts of the Apostles (HTML)

Homily XXI on Acts ix. 26, 27. (HTML)

CCEL Footnote 491 (In-Text, Margin)

... Jerusalem,” and “to see Peter” (Gal. i. 17), (ἱστορἥσαι Cat.) here the writer says the contrary. (There, Paul says,) “And none of the Apostles saw I; but here, it is said (Barnabas), brought him to the Apostles.”—Well, then, either (Paul) means, “I went not up with intent to refer or attach myself to them (ἀναθέσθαι)—for what saith he? “I referred not myself, neither went I to Jerusalem to those who were Apostles before me:”[Acts 9] or else, that the laying await for him in Damascus was after his return from Arabia; or else, again, that the visit to Jerusalem was after he came from Arabia. Certainly of his own accord he went not to the Apostles, but “assayed to join himself ...

Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 134, footnote 4 (Image)

Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans

A Commentary on the Acts of the Apostles (HTML)

Homily XXI on Acts ix. 26, 27. (HTML)

CCEL Footnote 494 (In-Text, Margin)

... went I to Jerusalem to those who were Apostles before me:” or else, that the laying await for him in Damascus was after his return from Arabia; or else, again, that the visit to Jerusalem was after he came from Arabia. Certainly of his own accord he went not to the Apostles, but “assayed to join himself unto the disciples”—as being a teacher, not a disciple—“I went not,” he says, “for this purpose, that I should go to those who were Apostles before me: certainly, I learnt nothing from them.” Or,[Acts 9] he does not speak of this visit, but passes it by, so that the order is, “I went into Arabia, then I came to Damascus, then to Jerusalem, then to Syria:” or else, again, that he went up to Jerusalem, then was sent to Damascus, then to Arabia, then ...

Nicene and Post-Nicene Fathers, Series 1, Volume 12, page 396, footnote 2 (Image)

Chrysostom: Homilies on First and Second Corinthians

Homilies on Second Corinthians. (HTML)

Homily XXV (HTML)

CCEL Footnote 962 (In-Text, Margin)

What can be the reason that he here strongly confirms and gives assurance of [his truth], seeing he did not so in respect to any of the former things? Because, perhaps, this was of older date and not so well known[Acts 9:25]; whilst of those other facts, his care for the churches, and all the rest, they were themselves cognisant. See then how great the war [against him] was, since on his account the city was “guarded.” And when I say this of the war, I say it of the zeal of Paul; for except this had breathed intensely, it had not kindled the governor to so great madness. These things are the part of an ...

Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 12, footnote 4 (Image)

Chrysostom: Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon

The Commentary and Homilies of St. John Chrysostom on Galatians and Ephesians. (HTML)

Commentary on Galatians. (HTML)

Galatians 1:1--3 (HTML)

CCEL Footnote 36 (In-Text, Margin)

Ver. 18. “Then after three years I went up to Jerusalem[Acts 9:26] to visit Cephas.”

Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 13, footnote 4 (Image)

Chrysostom: Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon

The Commentary and Homilies of St. John Chrysostom on Galatians and Ephesians. (HTML)

Commentary on Galatians. (HTML)

Galatians 1:1--3 (HTML)

CCEL Footnote 40 (In-Text, Margin)

Ver. 21. “Then I came into the regions of Syria and Cilicia.”[Acts 9:30]

Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 276, 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 Colossians. (HTML)

Colossians 1:21,22 (HTML)

CCEL Footnote 773 (In-Text, Margin)

... have the sufferings to be his own, but His, through desire of conciliating these persons to Him. And what things I suffer, I suffer, he saith, on His account: not to me, therefore, express your gratitude, but to him, for it is He Himself who suffers. Just as if one, when sent to a person, should make request to another, saying, I beseech thee, go for me to this person, then the other should say, “it is on his account I am doing it.” So that He is not ashamed to call these sufferings also his own.[Acts 9:5] For He did not only die for us, but even after His death He is ready to be afflicted for your sakes. He is eagerly and vehemently set upon showing that He is even now exposed to peril in His own Body for the Church’s sake, and he aims at this point, ...

Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 105, footnote 10 (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 Course pursued by the Apostles after the Ascension of Christ. (HTML)

CCEL Footnote 265 (In-Text, Margin)

14. In addition to these, Paul, that “chosen vessel,”[Acts 9:15] “not of men neither through men, but by the revelation of Jesus Christ himself and of God the Father who raised him from the dead,” was appointed an apostle, being made worthy of the call by a vision and by a voice which was uttered in a revelation from heaven.

Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 105, footnote 12 (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 Course pursued by the Apostles after the Ascension of Christ. (HTML)

CCEL Footnote 267 (In-Text, Margin)

14. In addition to these, Paul, that “chosen vessel,” “not of men neither through men, but by the revelation of Jesus Christ himself and of God the Father who raised him from the dead,” was appointed an apostle, being made worthy of the call by a vision and by a voice which was uttered in a revelation from heaven.[Acts 9:3]

Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 136, footnote 2 (Image)

Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine

The Church History of Eusebius. (HTML)

Book III (HTML)

The First Successors of the Apostles. (HTML)

CCEL Footnote 602 (In-Text, Margin)

1. Paul preached to the Gentiles and laid the foundations of the churches “from Jerusalem round about even unto Illyricum,” is evident both from his own words, and from the account which Luke has given in the Acts.[Acts 9]

Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 136, footnote 6 (Image)

Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine

The Church History of Eusebius. (HTML)

Book III (HTML)

The First Successors of the Apostles. (HTML)

CCEL Footnote 606 (In-Text, Margin)

5. Luke also in the Acts speaks of his friends, and mentions them by name.[Acts 9:27]

Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 345, footnote 1 (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)

Martyrs of Palestine. (HTML)

Chapter III (HTML)

CCEL Footnote 2637 (In-Text, Margin)

3. As this report increased and spread in all directions, six young men, namely, Timolaus, a native of Pontus, Dionysius from Tripolis in Phœnicia, Romulus, a sub-deacon of the parish of Diospolis,[Acts 9:32] Pæsis and Alexander, both Egyptians, and another Alexander from Gaza, having first bound their own hands, went in haste to Urbanus, who was about to open the exhibition, evidencing great zeal for martyrdom. They confessed that they were Christians, and by their ambition for all terrible things, showed that those who glory in the religion of the God of the universe do not cower before the attacks ...

Nicene and Post-Nicene Fathers, Series 2, Volume 2, page 107, 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 IV (HTML)

The Deeds of Some Holy Persons who devoted themselves to a Solitary Life. (HTML)

CCEL Footnote 627 (In-Text, Margin)

... him to minister while fasting to the sick. And being asked why he prescribed this: ‘Such affections,’ said he, ‘are by nothing so effectually dissipated as by the exercise of compassion.’ A certain philosopher of those times coming to Anthony the Just, said to him, ‘How can you endure, father, being deprived of the comfort of books?’ ‘My book, O philosopher,’ replied Anthony, ‘is the nature of things that are made, and it is present whenever I wish to read the words of God.’ That ‘chosen vessel,’[Acts 9:15] the aged Egyptian Macarius, asked me, why the strength of the faculty of memory is impaired by cherishing the remembrance of injury received from men; while by remembering those done us by devils it remains uninjured? And when I hesitated, scarcely ...

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 130, footnote 5 (Image)

Theodoret, Jerome and Gennadius, Rufinus and Jerome

The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)

The Ecclesiastical History of Theodoret. (HTML)

Book IV (HTML)

Of Isaac the monk of Constantinople and Bretanio the Scythian Bishop. (HTML)

CCEL Footnote 805 (In-Text, Margin)

... emperor? To fight against God, instead of having Him as thy ally? ’Tis God himself who has roused the barbarians against thee, because thou hast stirred many tongues to blasphemy against Him and hast driven His worshippers from their sacred abodes. Cease then thy campaigning and stop the war. Give back to the flocks their excellent shepherds and thou shalt win victory without trouble, but if thou fightest without so doing thou shalt learn by experience how hard it is to kick against the pricks.[Acts 9:5] Thou shalt never come back and shalt destroy thy army.” Then in a passion the emperor rejoined, “I shall come back; and I will kill thee, and so exact punishment for thy lying prophecy.” But Isaac undismayed by the threat exclaimed, “If what I say ...

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 251, footnote 1 (Image)

Theodoret, Jerome and Gennadius, Rufinus and Jerome

The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)

Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)

To Bishop Irenæus. (HTML)

CCEL Footnote 1614 (In-Text, Margin)

... withdraw himself from life unbidden, but should await either a natural or a violent death. Our Lord gave us this lesson when He bade those that are persecuted in one city flee to another and again commanded them to quit even this and depart to another. In obedience to this teaching the divine Apostle escaped the violence of the governor of the city, and had no hesitation in speaking of the manner of his flight, but spoke of the basket, the wall, and the window, and boasted and glorified in the act.[Acts 9:25] For what looks discreditable is made honourable by the divine command. In the same manner the Apostle called himself at one time a Pharisee and at another a Roman, not because he was afraid of death, but acting quite fairly in fight. In the same way ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 284, footnote 2 (Image)

Athanasius: Select Writings and Letters

Arian History. (Historia Arianorum ad Monachos.) (HTML)

Arian History. (Historia Arianorum ad Monachos.) (HTML)

Persecution and Lapse of Liberius. (HTML)

CCEL Footnote 1639 (In-Text, Margin)

... him. ‘Cease,’ he said, ‘to persecute the Christians; attempt not by my means to introduce impiety into the Church. We are ready to suffer anything rather than to be called Arian madmen. We are Christians; compel us not to become enemies of Christ. We also give you this counsel: fight not against Him who gave you this empire, nor shew impiety towards Him instead of thankful ness;’ persecute not them that believe in Him, lest you also hear the words, ‘It is hard for thee to kick against the pricks[Acts 9:5].’ Nay, I would that you might hear them, that you might obey, as the holy Paul did. Behold, here we are; we are come, before they fabricate charges. For this cause we hastened hither, knowing that banishment awaits us at your hands, that we might ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 391, footnote 18 (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, the Context of Proverbs viii. 22 Vz. 22-30. It is right to interpret this passage by the Regula Fidei. 'Founded' is used in contrast to superstructure; and it implies, as in the case of stones in building, previous existence. 'Before the world' signifies the divine intention and purpose. Recurrence to Prov. viii. 22, and application of it to created Wisdom as seen in the works. The Son reveals the Father, first by the works, then by the Incarnation. (HTML)

CCEL Footnote 2765 (In-Text, Margin)

80. Moreover, that the Son should be speaking of the impress that is within us as if it were Himself, should not startle any one, considering (for we must not shrink from repetition) that, when Saul was persecuting the Church, in which was His impress and image, He said, as if He were Himself under persecution, ‘Saul, why persecutest thou Me[Acts 9:4]?’ Therefore (as has been said), as, supposing the impress itself of Wisdom which is in the works had said, ‘The Lord created me for the works,’ no one would have been startled, so, if He, the True and Framing Wisdom, the Only-begotten Word of God, should use what belongs to His image as about Himself, namely, ‘The Lord ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 20, footnote 10 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Pope Damasus. (HTML)

CCEL Footnote 301 (In-Text, Margin)

... the rich shepherd, should not despise me, the ailing sheep. Christ Himself brought the robber from the cross to paradise, and, to show that repentance is never too late, He turned a murderer’s death into a martyrdom. Gladly does Christ embrace the prodigal son when he returns to Him; and, leaving the ninety and nine, the good shepherd carries home on His shoulders the one poor sheep that is left. From a persecutor Paul becomes a preacher. His bodily eyes are blinded to clear the eyes of his soul,[Acts 9:8] and he who once haled Christ’s servants in chains before the council of the Jews, lives afterwards to glory in the bonds of Christ.

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 24, footnote 5 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Eustochium. (HTML)

CCEL Footnote 372 (In-Text, Margin)

5. If, then, the apostle, who was a chosen vessel[Acts 9:15] separated unto the gospel of Christ, by reason of the pricks of the flesh and the allurements of vice keeps under his body and brings it into subjection, lest when he has preached to others he may himself be a castaway; and yet, for all that, sees another law in his members warring against the law of his mind, and bringing him into captivity to the law of sin; if after nakedness, fasting, hunger, imprisonment, scourging and other torments, he turns back to himself and ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 47, footnote 7 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Marcella. (HTML)

CCEL Footnote 764 (In-Text, Margin)

... When Hezekiah is panic-stricken at the near approach of death, his tears and prayers obtain for him a respite of fifteen years. If the faith of the apostle, Peter, is shaken by his Lord’s passion, it is that, weeping bitterly, he may hear the soothing words: “Feed my sheep.” If Paul, that ravening wolf, that little Benjamin, is blinded in a trance, it is that he may receive his sight, and may be led, by the sudden horror of surrounding darkness, to call Him Lord Whom before he persecuted as man.[Acts 9:3-18]

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 50, footnote 18 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Paula. (HTML)

CCEL Footnote 813 (In-Text, Margin)

3. But why should that be hard to bear which we must one day ourselves endure? And why do we grieve for the dead? We are not born to live forever. Abraham, Moses, and Isaiah, Peter, James, and John, Paul, the “chosen vessel,”[Acts 9:15] and even the Son of God Himself have all died; and are we vexed when a soul leaves its earthly tenement? Perhaps he is taken away, “lest that wickedness should alter his understanding…for his soul pleased the Lord: therefore hasted he to take him away from the people” —lest in life’s long journey he should lose his way in some trackless maze. We should indeed mourn for the dead, but ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 88, footnote 4 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

From Epiphanius, Bishop of Salamis, in Cyprus, to John, Bishop of Jerusalem. (HTML)

CCEL Footnote 1299 (In-Text, Margin)

... New Testament that men have not lost the image of God. For James, an apostle and brother of the Lord, whom I have mentioned above—that we may not be entangled in the snares of Origen—teaches us that man does possess God’s image and likeness. For, after a somewhat discursive account of the human tongue, he has gone on to say of it: “It is an unruly evil…therewith bless we God, even the Father and therewith curse we men, which are made after the similitude of God.” Paul, too, the “chosen vessel,”[Acts 9:15] who in his preaching has fully maintained the doctrine of the gospel, instructs us that man is made in the image and after the likeness of God. “A man,” he says, “ought not to wear long hair, forasmuch as he is the image and glory of God.” He speaks ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 97, footnote 6 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Paulinus. (HTML)

CCEL Footnote 1406 (In-Text, Margin)

2. But why should I confine my allusions to the men of this world, when the Apostle Paul, the chosen vessel[Acts 9:15] the doctor of the Gentiles, who could boldly say: “Do ye seek a proof of Christ speaking in me?” knowing that he really had within him that greatest of guests—when even he after visiting Damascus and Arabia “went up to Jerusalem to see Peter and abode with him fifteen days.” For he who was to be a preacher to the Gentiles had to be instructed in the mystical numbers seven and eight. And again fourteen years after he took Barnabas and Titus ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 98, footnote 1 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Paulinus. (HTML)

CCEL Footnote 1422 (In-Text, Margin)

... great is the difference between righteous ignorance and instructed righteous ness. Those who have the first are compared with the stars, those who have the second with the heavens. Yet, according to the exact sense of the Hebrew, both statements may be understood of the learned, for it is to be read in this way:—“They that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever.” Why is the apostle Paul called a chosen vessel?[Acts 9:15] Assuredly because he is a repertory of the Law and of the holy scriptures. The learned teaching of our Lord strikes the Pharisees dumb with amazement, and they are filled with astonishment to find that Peter and John know the Law although they have ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 119, footnote 7 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Paulinus. (HTML)

CCEL Footnote 1738 (In-Text, Margin)

... is the gray hair unto men.” Moses too in choosing the seventy elders is told to take those whom he knows to be elders indeed, and to select them not for their years but for their discretion. And, as a boy, Daniel judges old men and in the flower of youth condemns the incontinence of age. Do not, I repeat, weigh faith by years, nor suppose me better than yourself merely because I have enlisted under Christ’s banner earlier than you. The apostle Paul, that chosen vessel framed out of a persecutor,[Acts 9:15] though last in the apostolic order is first in merit. For though last he has laboured more than they all. To Judas it was once said: thou art a man who didst take sweet food with me, my guide and mine acquaintance; we walked in the house of God with ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 126, footnote 10 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Heliodorus. (HTML)

CCEL Footnote 1849 (In-Text, Margin)

... who is reckoned by the apostle in the roll of the righteous is the son of a harlot. It is said “the soul that sinneth, it shall die.” The soul therefore that has not sinned shall live. Neither the virtues nor the vices of parents are imputed to their children. God takes account of us only from the time when we are born anew in Christ. Paul, the persecutor of the church, who is in the morning the ravening wolf of Benjamin, in the evening “gave food,” that is yields himself up to the sheep Ananias.[Acts 9:17] Let us likewise reckon our Nepotian a crying babe and an untutored child who has been born to us in a moment fresh from the waters of Jordan.

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 146, footnote 9 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Oceanus. (HTML)

CCEL Footnote 2083 (In-Text, Margin)

... martyrdom. After His resurrection also, when sending His apostles to the Gentiles, He commands them to baptize these in the mystery of the Trinity. The Jewish people repenting of their misdoing are sent forthwith by Peter to be baptized. Before Sion travails she brings forth children, and a nation is born at once. Paul the persecutor of the church, that ravening wolf out of Benjamin, bows his head before Ananias one of Christ’s sheep, and only recovers his sight when he applies the remedy of baptism.[Acts 9:17-18] By the reading of the prophet the eunuch of Candace the queen of Ethiopia is made ready for the baptism of Christ. Though it is against nature the Ethiopian does change his skin and the leopard his spots. Those who have received only John’s baptism ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 166, footnote 10 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Salvina. (HTML)

CCEL Footnote 2444 (In-Text, Margin)

... other hand He is appeased by the virtues of such as “continue in faith and charity and holiness with chastity.” “O Timothy,” cries the apostle, “keep thyself pure.” Far be it from me to suspect you capable of doing anything wrong; still it is only a kindness to admonish one whose youth and opulence lead her into temptation. You must take what I am going to say as addressed not to you but to your girlish years. A widow “that liveth in pleasure is dead while she liveth.” So speaks the “chosen vessel”[Acts 9:15] and the words are brought out from his treasure who could boldly say: “Do ye seek a proof of Christ speaking in me?” Yet they are the words of one who in his own person admitted the weakness of the human body, saying: “The good that I would I do ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 198, footnote 9 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Eustochium. (HTML)

CCEL Footnote 2762 (In-Text, Margin)

... Strato’s Tower, which though at one time insignificant was rebuilt by Herod king of Judæa and named Cæsarea in honour of Cæsar Augustus. Here she saw the house of Cornelius now turned into a Christian church; and the humble abode of Philip; and the chambers of his daughters the four virgins “which did prophesy.” She arrived next at Antipatris, a small town half in ruins, named by Herod after his father Antipater, and at Lydda, now become Diospolis, a place made famous by the raising again of Dorcas[Acts 9:36-41] and the restoration to health of Æneas. Not far from this are Arimathæa, the village of Joseph who buried the Lord, and Nob, once a city of priests but now the tomb in which their slain bodies rest. Joppa too is hard by, the port of Jonah’s flight; ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 198, footnote 10 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Eustochium. (HTML)

CCEL Footnote 2763 (In-Text, Margin)

... insignificant was rebuilt by Herod king of Judæa and named Cæsarea in honour of Cæsar Augustus. Here she saw the house of Cornelius now turned into a Christian church; and the humble abode of Philip; and the chambers of his daughters the four virgins “which did prophesy.” She arrived next at Antipatris, a small town half in ruins, named by Herod after his father Antipater, and at Lydda, now become Diospolis, a place made famous by the raising again of Dorcas and the restoration to health of Æneas.[Acts 9:32-34] Not far from this are Arimathæa, the village of Joseph who buried the Lord, and Nob, once a city of priests but now the tomb in which their slain bodies rest. Joppa too is hard by, the port of Jonah’s flight; which also—if I may introduce a poetic ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 211, footnote 4 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Eustochium. (HTML)

CCEL Footnote 3008 (In-Text, Margin)

... Saviour, laid her down in the centre of it. Other bishops meantime carried torches and tapers in the procession, and yet others led the singing of the choirs. The whole population of the cities of Palestine came to her funeral. Not a single monk lurked in the desert or lingered in his cell. Not a single virgin remained shut up in the seclusion of her chamber. To each and all it would have seemed sacrilege to have withheld the last tokens of respect from a woman so saintly. As in the case of Dorcas,[Acts 9:39] the widows and the poor shewed the garments Paula had given them; while the destitute cried aloud that they had lost in her a mother and a nurse. Strange to say, the paleness of death had not altered her expression; only a certain solemnity and ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 246, footnote 13 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Rusticus. (HTML)

CCEL Footnote 3427 (In-Text, Margin)

... else. The Lord says: “whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.” “Who can say,” writes the wise man, “I have made my heart clean?” The stars are not pure in the Lord’s sight; how much less men whose whole life is one long temptation. Woe be to us who commit fornication every time that we cherish lust. “My sword,” God says, “hath drunk its fill in heaven;” much more then upon the earth with its crop of thorns and thistles. The chosen vessel[Acts 9:15] who had Christ’s name ever on his lips kept under his body and brought it into subjection. Yet even he was hindered by carnal desire and had to do what he would not. As one suffering violence he cries: “O wretched man that I am! who shall deliver me ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 267, footnote 9 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Demetrius. (HTML)

CCEL Footnote 3718 (In-Text, Margin)

... turn to his own ruin the seven weeks which the Lord had appointed for a time of salvation. And as then a fourth bearing a form like the son of God slackened the terrible heat and cooled the flames of the blazing fiery furnace, until, menacing as they looked, they became quite harmless, so is it now with the virgin soul. The dew of heaven and severe fasting quench in a girl the flame of passion and enable her soul even in its earthly tenement to live the angelic life. Therefore the chosen vessel[Acts 9:15] declares that concerning virgins he has no commandment of the Lord. For you must act against nature or rather above nature if you are to forswear your natural function, to cut off your own root, to cull no fruit but that of virginity, to abjure the ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 323, footnote 5 (Image)

Jerome: Letters and Select Works

Treatises. (HTML)

The Dialogue Against the Luciferians. (HTML)

CCEL Footnote 4077 (In-Text, Margin)

... do we mean by saying that John in his baptism could not give the Holy Spirit to others, yet gave him to Christ? And who is that John? “The voice of one crying in the wilderness, Make ye ready the way of the Lord, make his paths straight.” He who used to say, “Behold the Lamb of God, which taketh away the sins of the world”: I say too little, he who from his mother’s womb cried out, “And whence is this to me that the mother of my Lord should come unto me,” did he not give the Holy Ghost? And did[Acts 9:17] Ananias give him to Paul? It perhaps looks like boldness in me to prefer him to all other men. Hear then the words of our Lord, “Among them that are born of women there hath not arisen a greater than John the Baptist.” For no prophet had the good ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 62, footnote 5 (Image)

Cyril of Jerusalem, Gregory Nazianzen

The Catechetical Lectures of S. Cyril. (HTML)

On the Clause, and in One Lord Jesus Christ, with a Reading from the First Epistle to the Corinthians. (HTML)

CCEL Footnote 1209 (In-Text, Margin)

... He confined the Epistles of the rest to a small number, but to Paul the former persecutor gave the privilege of writing fourteen. For it was not because Peter or John was less that He restrained the gift; God forbid! But in order that the doctrine might be beyond question, He granted to the former enemy and persecutor the privilege of writing more, in order that we all might thus be made believers. For all were amazed at Paul, and said, Is not this he that was formerly a persecutor[Acts 9:21]? Did he not come hither, that he might lead us away bound to Jerusalem? Be not amazed, said Paul, I know that it is hard for me to kick against the pricks: I know that I am not worthy to be called an Apostle, because I persecuted the ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 100, footnote 12 (Image)

Cyril of Jerusalem, Gregory Nazianzen

The Catechetical Lectures of S. Cyril. (HTML)

On the Words, And Rose Again from the Dead on the Third Day, and Ascended into the Heavens, and Sat on the Right Hand of the Father. (HTML)

CCEL Footnote 1769 (In-Text, Margin)

23. A witness to the resurrection of Jesus is Tabitha also, who was in His name raised from the dead[Acts 9:41]; for how shall we disbelieve that Christ is risen, when even His Name raised the dead? The sea also bears witness to the resurrection of Jesus, as thou hast heard before. The drought of fishes also testifies, and the fire of coals there, and the fish laid thereon. Peter also bears witness, who had erst denied Him thrice, and who then thrice confessed Him; and was commanded to feed His spiritual sheep. To this day stands Mount Olivet, still to ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 130, footnote 10 (Image)

Cyril of Jerusalem, Gregory Nazianzen

The Catechetical Lectures of S. Cyril. (HTML)

Continuation of the Discourse on the Holy Ghost. (HTML)

CCEL Footnote 2197 (In-Text, Margin)

26. With this Holy Spirit Paul also had been filled after his calling by our Lord Jesus Christ. Let godly Ananias come as a witness to what we say, he who in Damascus said to him, The Lord, even Jesus who appeared to thee in the way which thou camest, hath sent me, that thou mayest receive thy sight, and be filled with the Holy Ghost[Acts 9:17]. And straightway the Spirit’s mighty working changed the blindness of Paul’s eyes into newness of sight; and having vouchsafed His seal unto his soul, made him a chosen vessel to bear the Name of the Lord who had appeared to him, before kings and the children of Israel, and rendered the former persecutor ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 259, footnote 10 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

On the Death of His Father. (HTML)

CCEL Footnote 3221 (In-Text, Margin)

... representation of the cross overcame tens of thousands. Isaiah, again, who beheld the glory of the Seraphim, and after him Jeremiah, who was entrusted with great power against nations and kings; the one heard the divine voice and was cleansed by a live coal for his prophetic office, and the other was known before his formation and sanctified before his birth. Paul, also, while yet a persecutor, who became the great herald of the truth and teacher of the Gentiles in faith, was surrounded by a light[Acts 9:3] and acknowledged Him whom he was persecuting, and was entrusted with his great ministry, and filled every ear and mind with the gospel.

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 354, footnote 12 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

Oration on the Holy Lights. (HTML)

CCEL Footnote 3943 (In-Text, Margin)

... approach this converse with the Pure; unless we would have the same experience as Israel, who could not endure the glory of the face of Moses, and therefore asked for a veil; or else would feel and say with Manoah “We are undone O wife, we have seen God,” although it was God only in his fancy; or like Peter would send Jesus out of the boat, as being ourselves unworthy of such a visit; and when I say Peter, I am speaking of the man who walked upon the waves; or like Paul would be stricken in eyes,[Acts 9:3-8] as he was before he was cleansed from the guilt of his persecution, when he conversed with Him Whom he was persecuting—or rather with a short flash of That great Light; or like the Centurion would seek for healing, but would not, through a ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 361, footnote 15 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

The Oration on Holy Baptism. (HTML)

CCEL Footnote 4030 (In-Text, Margin)

... the car of fire, and yet did not burn him as it carried him. It was Light that shone round the Shepherds when the Eternal Light was mingled with the temporal. It was Light that was the beauty of the Star that went before to Bethlehem to guide the Wise Men’s way, and to be the escort of the Light That is above us, when He came amongst us. Light was That Godhead Which was shewn upon the Mount to the disciples—and a little too strong for their eyes. Light was That Vision which blazed out upon Paul,[Acts 9:3] and by wounding his eyes healed the darkness of his soul. Light is also the brilliancy of heaven to those who have been purified here, when the righteous shall shine forth as the Sun, and God shall stand in the midst of them, gods and kings, ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 380, footnote 19 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

On Pentecost. (HTML)

CCEL Footnote 4235 (In-Text, Margin)

... number, and that in the seventieth year the people returned from the Captivity; that whatever is in Units may appear also in Decads, and the mystery of the Hebdomad be reverenced in a more perfect number. But why do I speak of the distant past? Jesus Himself who is pure perfection, could in the desert and with five loaves feed five thousand, and again with seven loaves four thousand. And the leavings after they were satisfied were in the first case twelve baskets full, and in the other seven baskets;[Acts 9:25] neither, I imagine, without a reason or unworthy of the Spirit. And if you read for yourself you may take note of many numbers which contain a meaning deeper than appears on the surface. But to come to an instance which is most useful to us on the ...

Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 120, footnote 5 (Image)

Basil: Letters and Select Works

The Letters. (HTML)

To the Cæsareans.  A defence of his withdrawal, and concerning the faith. (HTML)

CCEL Footnote 1839 (In-Text, Margin)

... the heretics say about God unsubjected, and about His being made sin for us? For it is written “But when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him that put all things under Him.” Are you not afraid, sir, of God called unsubjected? For He makes thy subjection His own; and because of thy struggling against goodness He calls himself unsubjected. In this sense too He once spoke of Himself as persecuted—“Saul, Saul,” He says, “why persecutest thou me?”[Acts 9:4] on the occasion when Saul was hurrying to Damascus with a desire to imprison the disciples. Again He calls Himself naked, when any one of his brethren is naked. “I was naked,” He says, “and ye clothed me;” and so when another is in prison He speaks ...

Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 279, footnote 4 (Image)

Basil: Letters and Select Works

The Letters. (HTML)

To Eusebius, bishop of Samosata. (HTML)

CCEL Footnote 3006 (In-Text, Margin)

... night busy, both in body and soul, in other things. But he is certainly a friend of heretics; and he is not more friendly to them than he is ill-disposed to me. He has summoned a synod of wicked men in mid-winter in Galatia. He has deposed Hypsinus and set up Ecdicius in his place. He has ordered the removal of my brother on the accusation of one man, and that one quite insignificant. Then, after being occupied for some little time about the army, he came to us again breathing rage and slaughter,[Acts 9:1] and, in one sentence, delivered all the Church of Cæsarea to the Senate. He settled for several days at Sebaste, separating friends from foes, calling those in communion with me senators, and condemning them to the public service, while he advanced ...

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 127, footnote 19 (Image)

Ambrose: Select Works and Letters

Dogmatic Treatises, Ethical Works, and Sermons. (HTML)

On the Holy Spirit. (HTML)

Book II. (HTML)

Chapter X. Being about to prove that the will, the calling, and the commandment of the Trinity is one, St. Ambrose shows that the Spirit called the Church exactly as the Father and the Son did, and proves this by the selection of SS. Paul and Barnabas, and especially by the mission of St. Peter to Cornelius. And by the way he points out how in the Apostle's vision the calling of the Gentiles was shadowed forth, who having been before like wild beasts, now by the operation of the Spirit lay aside that wildness. Then having quoted other passages in support of this view, he shows that in the case of Jeremiah cast into a pit by Jews, and rescued by Abdemelech, is a type of the slighting of the Holy Spirit by the Jews, and of His being honoured (HTML)

CCEL Footnote 1155 (In-Text, Margin)

... the great and saving mystery of the Church. For as the Father called the Gentiles to the Church, saying: “I will call her My people which was not My people, and her beloved who was not beloved;” and elsewhere: “My house shall be called a house of prayer for all nations,” so, too, the Lord Jesus said that Paul was chosen by Him to call forth and gather together the Church, as you find it said by the Lord Jesus to Ananias: “Go, for he is a chosen vessel unto Me to bear My name before all nations.”[Acts 9:15]

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 133, footnote 7 (Image)

Ambrose: Select Works and Letters

Dogmatic Treatises, Ethical Works, and Sermons. (HTML)

On the Holy Spirit. (HTML)

Book II. (HTML)

Chapter XIII. Prophecy was not only from the Father and the Son but also from the Spirit; the authority and operation of the latter on the apostles is signified to be the same as Theirs; and so we are to understand that there is unity in the three points of authority, rule, and bounty; yet need no disadvantage be feared from that participation, since such does not arise in human friendship. Lastly, it is established that this is the inheritance of the apostolic faith from the fact that the apostles are described as having obeyed the Holy Spirit. (HTML)

CCEL Footnote 1214 (In-Text, Margin)

145. And how should He not be a master Who speaks what He wills, and commands what He wills, as the Father commands and the Son commands? For as Paul heard the voice saying to him, “I am Jesus, Whom thou persecutest,”[Acts 9:5] so, too, the Spirit forbade Paul and Silas to go into Bithynia. And as the Father spake through the prophets, so, too, Agabus says concerning the Spirit: “Thus saith the Holy Spirit, Thus shall the Jews in Jerusalem bind the man, whose is this girdle.” And as Wisdom sent the apostles, saying, “Go ye into all the world and preach the Gospel,” so, too, the Holy Spirit says: “Separate Me ...

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 135, footnote 2 (Image)

Ambrose: Select Works and Letters

Dogmatic Treatises, Ethical Works, and Sermons. (HTML)

On the Holy Spirit. (HTML)

Book II. (HTML)

Chapter XIII. Prophecy was not only from the Father and the Son but also from the Spirit; the authority and operation of the latter on the apostles is signified to be the same as Theirs; and so we are to understand that there is unity in the three points of authority, rule, and bounty; yet need no disadvantage be feared from that participation, since such does not arise in human friendship. Lastly, it is established that this is the inheritance of the apostolic faith from the fact that the apostles are described as having obeyed the Holy Spirit. (HTML)

CCEL Footnote 1228 (In-Text, Margin)

156. Paul believed, and because he believed he cast off the zeal of a persecutor, and gained a crown of righteousness. He believed who used to make havoc of the Churches; but being converted to the faith, he preached in the Spirit that which the Spirit commanded.[Acts 9:20] The Spirit anointed His champion, and having shaken off the dust of unbelief, presented him as an insuperable conqueror of the unbelievers to various assemblies of the ungodly, and trained him by many sufferings for the prize of his high calling in Christ Jesus.

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 158, footnote 7 (Image)

Ambrose: Select Works and Letters

Dogmatic Treatises, Ethical Works, and Sermons. (HTML)

On the Holy Spirit. (HTML)

Book III. (HTML)

Chapter XXII. In proof of the Unity in Trinity the passage of Isaiah which has been cited is considered, and it is shown that there is no difference as to its sense amongst those who expound it of the Father, or of the Son, or of the Spirit. If He Who was crucified was Lord of glory, so, too, is the Holy Spirit equal in all things to the Father and the Son, and the Arians will never be able to diminish His glory. (HTML)

CCEL Footnote 1449 (In-Text, Margin)

... different things, neither was in error, for both the Father is seen in the Son, Who said, “He that seeth Me seeth the Father also,” and the Son is seen in the Spirit; for as “no man says Lord Jesus, except in the Holy Spirit,” so Christ is seen not by the eye of flesh, but by the grace of the Spirit. Whence, too, the Scripture says: “Rise, thou that sleepest, and arise from the dead, and Christ shall shine upon thee.” And Paul, when he had lost his eyesight, how did he see Christ except in the Spirit?[Acts 9:8] Wherefore the Lord says: “For to this end I have appeared unto thee, to appoint thee a minister and a witness of the things wherein thou hast seen Me, and of the things wherein thou shalt see Me.” For the prophets also received the Spirit and saw ...

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 165, footnote 1 (Image)

Ambrose: Select Works and Letters

Dogmatic Treatises, Ethical Works, and Sermons. (HTML)

On the Decease of His Brother Satyrus. (HTML)

Book I. (HTML)

CCEL Footnote 1465 (In-Text, Margin)

29. And, indeed, so great kindness seems to me to merit no ordinary gratitude. For not without a purpose are the widows in the Acts of the Apostles described as weeping when Tabitha was dead,[Acts 9:39] or the crowd in the Gospel, moved by the widow’s tears and accompanying the funeral of the young man who was to be raised again. There is, then, no doubt that by your tears the protection of the apostles is obtained; no doubt, I say, that Christ is moved to mercy, seeing you weeping. Though He has not now touched the bier, yet He has received the spirit commended to Him, and if He have not called the ...

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 187, footnote 6 (Image)

Ambrose: Select Works and Letters

Dogmatic Treatises, Ethical Works, and Sermons. (HTML)

On the Decease of His Brother Satyrus. (HTML)

Book II. On the Belief in the Resurrection. (HTML)

CCEL Footnote 1565 (In-Text, Margin)

83. And why should we wonder that the soul is restored at the word of God, that flesh returns to the bones, when we remember the dead raised by the touch of the prophet’s body? Elijah prayed, and raised the dead child. Peter in the name of Christ bade Tabitha rise and walk,[Acts 9:40] and the poor rejoicing believed for the food’s sake which she ministered to them, and shall we not believe for our salvation’s sake? They purchased the resurrection of another by their tears, shall we not believe in the purchase of ours by the Passion of Christ? Who when He gave up the ghost, in order to show that He died for our resurrection, worked out the ...

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 247, footnote 1 (Image)

Ambrose: Select Works and Letters

Dogmatic Treatises, Ethical Works, and Sermons. (HTML)

Exposition of the Christian Faith. (HTML)

Book III. (HTML)

Chapter IV. We are told that Christ was only “made” so far as regards the flesh. For the redemption of mankind He needed no means of aid, even as He needed none in order to His Resurrection, whereas others, in order to raise the dead, had need of recourse to prayer. Even when Christ prayed, the prayer was offered by Him in His capacity as human; whilst He must be accounted divine from the fact that He commanded (that such and such things should be done). On this point the devil's testimony is truer than the Arians' arguments. The discussion concludes with an explanation of the reason why the title of “mighty” is given to the Son of Man. (HTML)

CCEL Footnote 2158 (In-Text, Margin)

31. Peter, again, when he healed Aeneas, said: “In the Name of Jesus of Nazareth, rise and walk.”[Acts 9:34] Not in his own name, but in the Name of Christ. But “rise” is a command; on the other hand, it is an instance of confidence in one’s right, not an arrogant claim to power, and the authority of the command stood in the effective influence of the Name, not in its own might. What answer, then, make the Arians? Peter commands in the Name of Christ,—this on the one hand: on the other, they will have it that the Son of God did not command, but ...

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 300, footnote 8 (Image)

Ambrose: Select Works and Letters

Dogmatic Treatises, Ethical Works, and Sermons. (HTML)

Exposition of the Christian Faith. (HTML)

Book V. (HTML)

Chapter X. The Arians openly take sides with the heathen in attacking the words: “He that believeth on Me, believeth not on Me,” etc. The true meaning of the passage is unfolded; and to prevent us from believing that the Lord forbade us to have faith in Him, it is shown how He spoke at one time as God, at another as Man. After bringing forward examples of various results of that faith, he shows that certain other passages also must be taken in the same way. (HTML)

CCEL Footnote 2686 (In-Text, Margin)

125. Was Paul deceived, who received his sight, because he believed;[Acts 9:12] which sight he had lost, before he believed?

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 335, footnote 2 (Image)

Ambrose: Select Works and Letters

Dogmatic Treatises, Ethical Works, and Sermons. (HTML)

Concerning Repentance. (HTML)

Book I. (HTML)

Chapter VIII. It was the Lord's will to confer great gifts on His disciples. Further, the Novatians confute themselves by the practices of laying on of hands and of baptism, since it is by the same power that sins are remitted in penance and in baptism. Their conduct is then contrasted with that of our Lord. (HTML)

CCEL Footnote 2957 (In-Text, Margin)

... It is the will of the Lord that His disciples should possess great powers; it is His will that the same things which He did when on earth should be done in His Name by His servants. For He said: “Ye shall do greater things than these.” He gave them power to raise the dead. And whereas He could Himself have restored to Saul the use of his sight, He nevertheless sent him to His disciple Ananias, that by his blessing Saul’s eyes might be restored, the sight of which he had lost.[Acts 9:17] Peter also He bade walk with Himself on the sea, and because he faltered He blamed him for lessening the grace given him by the weakness of his faith. He Who Himself was the light of the world granted to His disciples to be the light of the world ...

Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 316, footnote 1 (Image)

Sulpitius Severus, Vincent of Lerins, John Cassian

The Works of John Cassian. (HTML)

The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)

Conference II. Second Conference of Abbot Moses. (HTML)

Chapter XV. Of the call of the Apostle Paul. (HTML)

CCEL Footnote 1193 (In-Text, Margin)

And when Christ in His own Person called and addressed Paul, although He might have opened out to him at once the way of perfection, yet He chose rather to direct him to Ananias and commanded him to learn the way of truth from him, saying: “Arise and go into the city and there it shall be told thee what thou oughtest to do.”[Acts 9:6] So He sends him to an older man, and thinks good to have him instructed by his teaching rather than His own, lest what might have been rightly done in the case of Paul might set a bad example of self-sufficiency, if each one were to persuade himself that he also ought in like manner to be trained by the government and ...

Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 614, footnote 5 (Image)

Sulpitius Severus, Vincent of Lerins, John Cassian

The Works of John Cassian. (HTML)

The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius. (HTML)

Book VII. (HTML)

Chapter XIX. That it was not only the Spirit, but Christ Himself also who made Him to be feared. (HTML)

CCEL Footnote 2642 (In-Text, Margin)

... His name had that power, of which He Himself was, according to you, void? How was it that in His name devils were cast out, sick persons were cured, dead men were raised? For the Apostle Peter says to that lame man who was sitting at the beautiful gate of the Temple: “In the name of Jesus Christ arise and walk.” And again in the city of Joppa to the man who had been lying on his bed paralysed for eight years he says, “Æneas, may the Lord Jesus Christ heal thee: arise and make thy bed for thyself.”[Acts 9:34] Paul too says to the pythonical spirit: “I charge thee in the name of Jesus Christ come out of her,” and the devil came out of her. But understand from this how utterly alien this weakness was from our Lord: for I do not call even those weak, whom ...

Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 179, footnote 1 (Image)

Leo the Great, Gregory the Great

The Letters and Sermons of Leo the Great. (HTML)

Sermons. (HTML)

On the Passion, XVI.:  delivered on the Sunday. (HTML)

CCEL Footnote 1072 (In-Text, Margin)

But O ungodliest of men, “thou seed of Chanaan and not of Juda[Acts 9:15],” and no longer “a vessel of election,” but “a son of perdition” and death, thou didst think the devil’s instigations would profit thee better, so that, inflamed with the torch of greed, thou wert ablaze to gain 30 pieces of silver and sawest not what riches thou wouldst lose. For even if thou didst not think the Lord’s promises were to be believed, what reason was there for preferring so small a sum of money to what thou hadst already ...

Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 196, footnote 1 (Image)

Leo the Great, Gregory the Great

The Letters and Sermons of Leo the Great. (HTML)

Sermons. (HTML)

On the Feast of the Apostles Peter and Paul (June 29). (HTML)

CCEL Footnote 1169 (In-Text, Margin)

Thither came also thy blessed brother-Apostle Paul, “the vessel of election[Acts 9:15],” and the special teacher of the Gentiles, and was associated with thee at a time when all innocence, all modesty, all freedom was in jeopardy under Nero’s rule. Whose fury, inflamed by excess of all vices, hurled him headlong into such a fiery furnace of madness that he was the first to assail the Christian name with a general persecution, as if God’s Grace could be quenched by the death of saints, whose greatest gain it was to win ...

Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 315, footnote 2 (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:  Three Homilies. (HTML)

On Our Lord. (HTML)

CCEL Footnote 582 (In-Text, Margin)

... journeying to subdue the disciples with hard words, but the Master of the disciples subdued him with a humble word. For when He to whom all things are possible manifested Himself to him, giving up all things else, He spoke to him in humility alone, that He might teach us that a soft tongue is more effectual than all things else against hard thoughts. For neither threats nor words of terror were heard by Paul, but weak words not able to avenge themselves: Saul, Saul, why persecutest thou Me?[Acts 9:4] But the words which were thought not even capable of avenging themselves, were found to be taking vengeance by drawing him away from the Jews and making him a goodly vessel. He who was full of the bitter will of the Jews, was then filled with the ...