Early Church Fathers Scripture Index : Texts
Acts 10
There are 105 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 432, 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 3496 (In-Text, Margin)
... the word of God was first preached, we can understand what the apostles used to preach, the nature of their preaching, and their idea with regard to God. For this Cornelius was, it is said, “a devout man, and one who feared God with all his house, giving much alms to the people, and praying to God always. He saw therefore, about the ninth hour of the day, an angel of God coming in to him, and saying, Thine alms are come up for a memorial before God. Wherefore send to Simon, who is called Peter.”[Acts 10:1-5] But when Peter saw the vision, in which the voice from heaven said to him, “What God hath cleansed, that call not thou common,” this happened [to teach him] that the God who had, through the law, distinguished between clean and unclean, was He who ...
Ante-Nicene Fathers, Volume 1, page 432, footnote 5 (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 3497 (In-Text, Margin)
... idea with regard to God. For this Cornelius was, it is said, “a devout man, and one who feared God with all his house, giving much alms to the people, and praying to God always. He saw therefore, about the ninth hour of the day, an angel of God coming in to him, and saying, Thine alms are come up for a memorial before God. Wherefore send to Simon, who is called Peter.” But when Peter saw the vision, in which the voice from heaven said to him, “What God hath cleansed, that call not thou common,”[Acts 10:15] this happened [to teach him] that the God who had, through the law, distinguished between clean and unclean, was He who had purified the Gentiles through the blood of His Son—He whom also Cornelius worshipped; to whom Peter, coming in, said, “Of a ...
Ante-Nicene Fathers, Volume 1, page 432, footnote 6 (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 3498 (In-Text, Margin)
... the vision, in which the voice from heaven said to him, “What God hath cleansed, that call not thou common,” this happened [to teach him] that the God who had, through the law, distinguished between clean and unclean, was He who had purified the Gentiles through the blood of His Son—He whom also Cornelius worshipped; to whom Peter, coming in, said, “Of a truth I perceive that God is no respecter of persons: but in every nation, he that feareth Him, and worketh righteousness, is acceptable to Him.”[Acts 10:34-35] He thus clearly indicates, that He whom Cornelius had previously feared as God, of whom he had heard through the law and the prophets, for whose sake also he used to give alms, is, in truth, God. The knowledge of the Son was, however, wanting to ...
Ante-Nicene Fathers, Volume 1, page 432, footnote 7 (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 3499 (In-Text, Margin)
... whom they slew, hanging Him on a beam of wood: Him God raised up the third day, and showed Him openly; not to all the people, but unto us, witnesses chosen before of God, who did eat and drink with Him after the resurrection from the dead. And He commanded us to preach unto the people, and to testify that it is He which was ordained of God to be the Judge of quick and dead. To Him give all the prophets witness, that, through His name, every one that believeth in Him does receive remission of sins.”[Acts 10:37-44] The apostles, therefore, did preach the Son of God, of whom men were ignorant; and His advent, to those who had been already instructed as to God; but they did not bring in another god. For if Peter had known any such thing, he would have preached ...
Ante-Nicene Fathers, Volume 1, page 436, 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 3524 (In-Text, Margin)
... regard to the first covenant, as not even to have been willing to eat with the Gentiles. For even Peter, although he had been sent to instruct them, and had been constrained by a vision to that effect, spake nevertheless with not a little hesitation, saying to them: “Ye know how it is an unlawful thing for a man that is a Jew to keep company with, or to come unto, one of another nation; but God hath shown me that I should not call any man common or unclean. Therefore came I without gainsaying;”[Acts 10:28-29] indicating by these words, that he would not have come to them unless he had been commanded. Neither, for a like reason, would he have given them baptism so readily, had he not heard them prophesying when the Holy Ghost rested upon them. And ...
Ante-Nicene Fathers, Volume 1, page 436, footnote 5 (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 3525 (In-Text, Margin)
... another nation; but God hath shown me that I should not call any man common or unclean. Therefore came I without gainsaying;” indicating by these words, that he would not have come to them unless he had been commanded. Neither, for a like reason, would he have given them baptism so readily, had he not heard them prophesying when the Holy Ghost rested upon them. And therefore did he exclaim, “Can any man forbid water, that these should not be baptized, who have received the Holy Ghost as well as we?”[Acts 10:47] He persuaded, at the same time, those that were with him, and pointed out that, unless the Holy Ghost had rested upon them, there might have been some one who would have raised objections to their baptism. And the apostles who were with James ...
Ante-Nicene Fathers, Volume 2, page 241, footnote 9 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book II (HTML)
Chap. I.—On Eating. (HTML)
... abstained from swine; “but a trance fell on him,” as is written in the Acts of the Apostles, “and he saw heaven opened, and a vessel let down on the earth by the four corners, and all the four-looted beasts and creeping things of the earth and the fowls of heaven in it; and there came a voice to him, Rise, and slay, and eat. And Peter said, Not so, Lord, for I have never eaten what is common or unclean. And the voice came again to him the second time, What God hath cleansed, call not thou common.”[Acts 10:10-15] The use of them is accordingly indifferent to us. “For not what entereth into the mouth defileth the man,” but the vain opinion respecting uncleanness. For God, when He created man, said, “All things shall be to you for meat.” “And herbs, with love, ...
Ante-Nicene Fathers, Volume 2, page 494, footnote 11 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VI (HTML)
Chapter VIII.—Philosophy is Knowledge Given by God. (HTML)
Further, Peter in the Acts says, “Of a truth, I perceive that God is no respecter of persons; but in every nation he that feareth Him, and worketh righteousness, is accepted by Him.”[Acts 10:34-35]
Ante-Nicene Fathers, Volume 3, page 672, footnote 20 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Baptism. (HTML)
Of the Unction. (HTML)
CCEL Footnote 8597 (In-Text, Margin)
... derived) from the old discipline, wherein on entering the priesthood, men were wont to be anointed with oil from a horn, ever since Aaron was anointed by Moses. Whence Aaron is called “Christ,” from the “chrism,” which is “the unction;” which, when made spiritual, furnished an appropriate name to the Lord, because He was “anointed” with the Spirit by God the Father; as written in the Acts: “For truly they were gathered together in this city against Thy Holy Son whom Thou hast anointed.”[Acts 10:38] Thus, too, in our case, the unction runs carnally, (i.e. on the body,) but profits spiritually; in the same way as the act of baptism itself too is carnal, in that we are plunged in water, but the effect spiritual, ...
Ante-Nicene Fathers, Volume 3, page 690, footnote 4 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Prayer. (HTML)
Of Time for Prayer. (HTML)
CCEL Footnote 8928 (In-Text, Margin)
... not be unprofitable—those common hours, I mean, which mark the intervals of the day—the third, the sixth, the ninth—which we may find in the Scriptures to have been more solemn than the rest. The first infusion of the Holy Spirit into the congregated disciples took place at “the third hour.” Peter, on the day on which he experienced the vision of Universal Community, (exhibited) in that small vessel, had ascended into the more lofty parts of the house, for prayer’s sake “at the sixth hour.”[Acts 10:9] The same (apostle) was going into the temple, with John, “at the ninth hour,” when he restored the paralytic to his health. Albeit these practices stand simply without any precept for their observance, still it may be granted a ...
Ante-Nicene Fathers, Volume 3, page 712, footnote 16 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Patience. (HTML)
Of Patience Under Personal Violence and Malediction. (HTML)
CCEL Footnote 9104 (In-Text, Margin)
... the only Blessed One. Let us servants, therefore, follow our Lord closely; and be cursed patiently, that we may be able to be blessed. If I hear with too little equanimity some wanton or wicked word uttered against me, I must of necessity either myself retaliate the bitterness, or else I shall be racked with mute impatience. When, then, on being cursed, I smite (with my tongue,) how shall I be found to have followed the doctrine of the Lord, in which it has been delivered that “a man is defiled,[Acts 10:14-15] not by the defilements of vessels, but of the things which are sent forth out of his mouth.” Again, it is said that “impeachment awaits us for every vain and needless word.” It follows that, from whatever the Lord keeps us, the same He ...
Ante-Nicene Fathers, Volume 4, page 83, footnote 3 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Modesty. (HTML)
Certain General Principles of Parabolic Interpretation. These Applied to the Parables Now Under Consideration, Especially to that of the Prodigal Son. (HTML)
CCEL Footnote 802 (In-Text, Margin)
... Moreover, when (the writer) adjoins “sinners” to “publicans,” it does not follow that he shows them to have been Jews, albeit some may possibly have been so; but by placing on a par the one genus of heathens—some sinners by office, that is, publicans; some by nature, that is, not publicans—he has drawn a distinction between them. Besides, the Lord would not have been censured for partaking of food with Jews, but with heathens, from whose board the Jewish discipline excludes (its disciples).[Acts 10:28]
Ante-Nicene Fathers, Volume 4, page 107, footnote 10 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Fasting. (HTML)
Examples of a Similar Kind from the New. (HTML)
CCEL Footnote 1065 (In-Text, Margin)
... sadness:” for why should what is salutary be sad? He taught likewise that fasts are to be the weapons for battling with the more direful demons: for what wonder if the same operation is the instrument of the iniquitous spirit’s egress as of the Holy Spirit’s ingress? Finally, granting that upon the centurion Cornelius, even before baptism, the honourable gift of the Holy Spirit, together with the gift of prophecy besides, had hastened to descend, we see that his fasts had been heard,[Acts 10:1-4] I think, moreover, that the apostle too, in the Second of Corinthians, among his labours, and perils, and hardships, after “hunger and thirst,” enumerates “fasts” also “very many.”
Ante-Nicene Fathers, Volume 4, page 107, footnote 10 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Fasting. (HTML)
Examples of a Similar Kind from the New. (HTML)
CCEL Footnote 1065 (In-Text, Margin)
... sadness:” for why should what is salutary be sad? He taught likewise that fasts are to be the weapons for battling with the more direful demons: for what wonder if the same operation is the instrument of the iniquitous spirit’s egress as of the Holy Spirit’s ingress? Finally, granting that upon the centurion Cornelius, even before baptism, the honourable gift of the Holy Spirit, together with the gift of prophecy besides, had hastened to descend, we see that his fasts had been heard,[Acts 10:30] I think, moreover, that the apostle too, in the Second of Corinthians, among his labours, and perils, and hardships, after “hunger and thirst,” enumerates “fasts” also “very many.”
Ante-Nicene Fathers, Volume 4, page 107, footnote 10 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Fasting. (HTML)
Examples of a Similar Kind from the New. (HTML)
CCEL Footnote 1065 (In-Text, Margin)
... sadness:” for why should what is salutary be sad? He taught likewise that fasts are to be the weapons for battling with the more direful demons: for what wonder if the same operation is the instrument of the iniquitous spirit’s egress as of the Holy Spirit’s ingress? Finally, granting that upon the centurion Cornelius, even before baptism, the honourable gift of the Holy Spirit, together with the gift of prophecy besides, had hastened to descend, we see that his fasts had been heard,[Acts 10:44-46] I think, moreover, that the apostle too, in the Second of Corinthians, among his labours, and perils, and hardships, after “hunger and thirst,” enumerates “fasts” also “very many.”
Ante-Nicene Fathers, Volume 4, page 108, footnote 9 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Fasting. (HTML)
Of Stations, and of the Hours of Prayer. (HTML)
CCEL Footnote 1077 (In-Text, Margin)
... prescriptive law for concluding Stations at the ninth hour. If it is from the fact that we read that Peter and he who was with him entered the temple “at the ninth (hour), the hour of prayer,” who will prove to me that they had that day been performing a Station, so as to interpret the ninth hour as the hour for the conclusion and discharge of the Station? Nay, but you would more easily find that Peter at the sixth hour had, for the sake of taking food, gone up first on the roof to pray;[Acts 10:9] so that the sixth hour of the day may the rather be made the limit to this duty, which (in Peter’s case) was apparently to finish that duty, after prayer. Further: since in the self-same commentary of Luke the third hour is ...
Ante-Nicene Fathers, Volume 4, page 143, footnote 1 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
Appendix (HTML)
Five Books in Reply to Marcion. (HTML)
Of the Divine Unity, and the Resurrection of the Flesh. (HTML)
Outpoured;[Acts 10] the work and envied deeds of might
Ante-Nicene Fathers, Volume 4, page 429, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book II (HTML)
Chapter I (HTML)
... and saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth; wherein were all manner of four-footed beasts, and creeping things of the earth, and fowls of the air. And there came a voice to him, Rise, Peter; kill, and eat. But Peter said, Not so, Lord; for I have never eaten anything that is common or unclean. And the voice spake unto him again the second time, What God hath cleansed, that call thou not common.”[Acts 10:9-15] Now observe how, by this instance, Peter is represented as still observing the Jewish customs respecting clean and unclean animals. And from the narrative that follows, it is manifest that he, as being yet a Jew, and living according to their ...
Ante-Nicene Fathers, Volume 4, page 565, footnote 3 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book V (HTML)
Chapter XLIX (HTML)
... themselves upon abstaining from swine’s flesh, as if it were some great thing; but upon their having ascertained the nature of clean and unclean animals, and the cause of the distinction, and of swine being classed among the unclean. And these distinctions were signs of certain things until the advent of Jesus; after whose coming it was said to His disciple, who did not yet comprehend the doctrine concerning these matters, but who said, “Nothing that is common or unclean hath entered into my mouth,”[Acts 10:14] “What God hath cleansed, call not thou common.” It therefore in no way affects either the Jews or us that the Egyptian priests abstain not only from the flesh of swine, but also from that of goats, and sheep, and oxen, and fish. But since it is not ...
Ante-Nicene Fathers, Volume 4, page 665, footnote 1 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VIII (HTML)
Chapter LXIV (HTML)
... it: for they see demons warring and fighting most keenly against the salvation of those who devote themselves to God, and despise the hostility of demons; they see them savage in their hatred of the man who refuses to serve them with the blood and fumes of sacrifices, but rather strives in every way, by word and deed, to be in peace and union with the Most High through Jesus, who put to flight multitudes of demons when He went about “healing,” and delivering “all who were oppressed by the devil.”[Acts 10:38]
Ante-Nicene Fathers, Volume 5, page 228, footnote 7 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Dogmatical and Historical. (HTML)
Against the Heresy of One Noetus. (HTML)
... Christ.[Acts 10:36] If, then, the Word is sent by Jesus Christ, the will of the Father is Jesus Christ.
Ante-Nicene Fathers, Volume 5, page 354, footnote 4 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Epistles of Cyprian. (HTML)
To Fidus, on the Baptism of Infants. (HTML)
CCEL Footnote 2633 (In-Text, Margin)
5. For which reason we think that no one is to be hindered from obtaining grace by that law which was already ordained, and that spiritual circumcision ought not to be hindered by carnal circumcision, but that absolutely every man is to be admitted to the grace of Christ, since Peter also in the Acts of the Apostles speaks, and says, “The Lord hath said to me that I should call no man common or unclean.”[Acts 10:28] But if anything could hinder men from obtaining grace, their more heinous sins might rather hinder those who are mature and grown up and older. But again, if even to the greatest sinners, and to those who had sinned much against God, when they subsequently believed, remission of sins is ...
Ante-Nicene Fathers, Volume 5, page 378, footnote 6 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Epistles of Cyprian. (HTML)
To Stephen, Concerning a Council. (HTML)
CCEL Footnote 2842 (In-Text, Margin)
... there, fervent in the warmth of their faith, and believing in the Lord with their whole heart; and when, filled with the Spirit, they blessed God in divers tongues, still none the less the blessed Apostle Peter, mindful of the divine precept and the Gospel, commanded that those same men should be baptized who had already been filled with the Holy Spirit, that nothing might seem to be neglected to the observance by the apostolic instruction in all things of the law of the divine precept and Gospel.[Acts 10:47] But that that is not baptism which the heretics use; and that none of those who oppose Christ can profit by the grace of Christ; has lately been set forth with care in the letter which was written on that subject to Quintus, our colleague, ...
Ante-Nicene Fathers, Volume 5, page 456, footnote 5 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
On the Lord's Prayer. (HTML)
CCEL Footnote 3391 (In-Text, Margin)
... for our labours and alms, is even in this life a merciful hearer of one who comes to Him in prayer associated with good works. Thus, for instance, Cornelius the centurion, when he prayed, had a claim to be heard. For he was in the habit of doing many alms-deeds towards the people, and of ever praying to God. To this man, when he prayed about the ninth hour, appeared an angel bearing testimony to his labours, and saying, “Cornelius, thy prayers and thine alms are gone up in remembrance before God.”[Acts 10:2]
Ante-Nicene Fathers, Volume 5, page 456, footnote 5 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
On the Lord's Prayer. (HTML)
CCEL Footnote 3391 (In-Text, Margin)
... for our labours and alms, is even in this life a merciful hearer of one who comes to Him in prayer associated with good works. Thus, for instance, Cornelius the centurion, when he prayed, had a claim to be heard. For he was in the habit of doing many alms-deeds towards the people, and of ever praying to God. To this man, when he prayed about the ninth hour, appeared an angel bearing testimony to his labours, and saying, “Cornelius, thy prayers and thine alms are gone up in remembrance before God.”[Acts 10:4]
Ante-Nicene Fathers, Volume 5, page 646, footnote 2 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Novatian. (HTML)
On the Jewish Meats. (HTML)
He First of All Asserts that the Law is Spiritual; And Thence, Man's First Food Was Only the Fruit Trees, and the Use of Flesh Was Added, that the Law that Followed Subsequently Was to Be Understood Spiritually. (HTML)
CCEL Footnote 5313 (In-Text, Margin)
... the advantage of culture something more might be added to the vigour of the human body. All these things, as I have said, were by grace and by divine arrangement: so that either the most vigorous food should not be given in too small quantity for men’s support, and they should be enfeebled for labour; or that the more tender meat should not be too abundant, so that, oppressed beyond the measure of their strength, they should not be able to bear it. But the law which followed subsequently ordained[Acts 10:15] the flesh foods with distinction: for some animals it gave and granted for use, as being clean; some it interdicted as not clean, and conveying pollution to those that eat them. Moreover, it gave this character to those that were clean, that those ...
Ante-Nicene Fathers, Volume 5, page 670, footnote 1 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Appendix. (HTML)
Anonymous Treatise on Re-baptism. (HTML)
A Treatise on Re-Baptism by an Anonymous Writer. (HTML)
CCEL Footnote 5438 (In-Text, Margin)
... words, the Holy Ghost fell upon all them who heard the word. And they who were of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Spirit. For they heard them speak with their tongues, and they magnified God. Then answered Peter, Can any man forbid water, that these should not be baptized, who have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of Jesus Christ.”[Acts 10:44-48] Even as Peter also subsequently most abundantly taught us about the same Gentiles, saying: “And He put no difference between us and them, their hearts being purified by faith.” And there will be no doubt that men may be baptized with the Holy Ghost ...
Ante-Nicene Fathers, Volume 6, page 525, footnote 2 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Arnobius. (HTML)
The Seven Books of Arnobius Against the Heathen. (Adversus Gentes.) (HTML)
Book VII. (HTML)
Chapter XVIII. (HTML)
... their anger and resentment put away? Or is the blood of one victim less grateful and pleasing to one god, while the other’s fills him with pleasure and joy? or, as is usually done, does that deity abstain from the flesh of goats because of some reverential and religious scruple, another turn with disgust from pork, while to this mutton stinks? and does this one avoid tough ox-beef that he may not overtax his weak stomach, and choose tender sucklings that he may digest them more speedily?[Acts 10:15]
Ante-Nicene Fathers, Volume 7, page 448, footnote 6 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book V (HTML)
Sec. III.—On Feast Days and Fast Days (HTML)
CCEL Footnote 3134 (In-Text, Margin)
... prelude to that lamentation which will overtake them. But after ten days from the ascension, which from the first Lord’s day is the fiftieth day, do ye keep a great festival: for on that day, at the third hour, the Lord Jesus sent on us the gift of the Holy Ghost, and we were filled with His energy, and we “spake with new tongues, as that Spirit did suggest to us;” and we preached both to Jews and Gentiles, that He is the Christ of God, who is “determined by Him to be the Judge of quick and dead.”[Acts 10:42] To Him did Moses bear witness, and said: “The Lord received fire from the Lord, and rained it down.” Him did Jacob see as a man, and said: “I have seen God face to face, and my soul is preserved.” Him did Abraham entertain, and acknowledge to be the ...
Ante-Nicene Fathers, Volume 7, page 455, footnote 2 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book VI (HTML)
Sec. III.—The Heresies Attacked by the Apostles (HTML)
CCEL Footnote 3215 (In-Text, Margin)
... questions were arisen in the church of Antioch,—namely, that some said men ought to be circumcised, and to observe the other purifications. And when some said one thing, and some another, I Peter stood up, and said unto them: “Men and brethren, ye know how that from ancient days God made choice among you that the Gentiles should hear the word of the Gospel by my mouth, and believe; and God, which knoweth the hearts, bare them witness. For an angel of the Lord appeared on a certain time to Cornelius,[Acts 10] who was a centurion of the Roman government, and spake to him concerning me, that he should send for me, and hear the word of life from my mouth. He therefore sent for me from Joppa to Cæsarea Stratonis; and when I was ready to go to him, I would ...
Ante-Nicene Fathers, Volume 7, page 455, footnote 3 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book VI (HTML)
Sec. III.—The Heresies Attacked by the Apostles (HTML)
CCEL Footnote 3216 (In-Text, Margin)
... there came a voice out of heaven to me, saying, Arise, Peter; kill, and eat. And I said, By no means, Lord: for I have never eaten anything common or unclean. And there came a voice a second time, saying, What God hath cleansed, that call not thou common. And this was done thrice, and the vessel was received up again into heaven. But as I doubted what this vision should mean, the Spirit said to me, Behold, men seek thee; but rise up, and go thy way with them, nothing doubting, for I have sent them.[Acts 10:13] These men were those which came from the centurion, and so by reasoning I understood the word of the Lord which is written: ‘Whosoever shall call on the name of the Lord shall be saved.’ And again: ‘All the ends of the earth shall remember, and turn ...
Ante-Nicene Fathers, Volume 7, page 455, footnote 6 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book VI (HTML)
Sec. III.—The Heresies Attacked by the Apostles (HTML)
CCEL Footnote 3219 (In-Text, Margin)
... difference between us and them, purifying their hearts by faith. And I perceived that God is no respecter of persons; but that in every nation he that feareth Him, and worketh righteousness, will be accepted with Him. But even the believers which were of the circumcision were astonished at this. Now therefore why tempt ye God, to lay an heavy yoke upon the neck of the disciples, which neither we nor our fathers were able to bear? But by the grace of the Lord, we believe we shall be saved, even as they.[Acts 10:34-35] For the Lord has loosed us from our bonds, and has made our burden light, and has loosed the heavy yoke from us by His clemency.” While I spake these things, the whole multitude kept silence. But James the Lord’s brother answered and said: “Men and ...
Ante-Nicene Fathers, Volume 7, page 455, footnote 6 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book VI (HTML)
Sec. III.—The Heresies Attacked by the Apostles (HTML)
CCEL Footnote 3219 (In-Text, Margin)
... difference between us and them, purifying their hearts by faith. And I perceived that God is no respecter of persons; but that in every nation he that feareth Him, and worketh righteousness, will be accepted with Him. But even the believers which were of the circumcision were astonished at this. Now therefore why tempt ye God, to lay an heavy yoke upon the neck of the disciples, which neither we nor our fathers were able to bear? But by the grace of the Lord, we believe we shall be saved, even as they.[Acts 10:45] For the Lord has loosed us from our bonds, and has made our burden light, and has loosed the heavy yoke from us by His clemency.” While I spake these things, the whole multitude kept silence. But James the Lord’s brother answered and said: “Men and ...
Ante-Nicene Fathers, Volume 8, page 96, footnote 3 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Pseudo-Clementine Literature. (HTML)
The Recognitions of Clement. (HTML)
Book I. (HTML)
Peter Sent to Cæsarea. (HTML)
... behoves you to go and to refute the magician, and to teach the word of truth. Therefore make no delay; nor let it grieve you that you set out alone, knowing that God by Jesus will go with you, and will help you, and that soon, by His grace, you will have many associates and sympathizers. Now be sure that you send me in writing every year an account of your sayings and doings, and especially at the end of every seven years.’ With these expressions he dismissed me, and in six days I arrived at Cæsarea.”[Acts 10]
Ante-Nicene Fathers, Volume 8, page 384, footnote 4 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Apocrypha of the New Testament. (HTML)
The Gospel of the Nativity of Mary. (HTML)
Chapter 3. (HTML)
CCEL Footnote 1694 (In-Text, Margin)
Now, when he had been there for some time, on a certain day when he was alone, an angel of the Lord stood by him in a great light. And when he was disturbed at his appearance, the angel who had appeared to him restrained his fear, saying: Fear not, Joachim, nor be disturbed by my appearance; for I am the angel of the Lord, sent by Him to thee to tell thee that thy prayers have been heard, and that thy charitable deeds have gone up into His presence.[Acts 10:4] For He hath seen thy shame, and hath heard the reproach of unfruitfulness which has been unjustly brought against thee. For God is the avenger of sin, not of nature: and, therefore, when He shuts up the womb of any one, He does so that He may miraculously open it again; ...
Ante-Nicene Fathers, Volume 8, page 424, footnote 1 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Apocrypha of the New Testament. (HTML)
The Gospel of Nicodemus; Part I.--The Acts of Pilate: First Greek Form. (HTML)
Chapter 15. (HTML)
CCEL Footnote 1851 (In-Text, Margin)
And Joseph said: On the preparation, about the tenth hour, you locked me up, and I remained all the Sabbath. And at midnight, as I was standing and praying, the room where you locked me in was hung up by the four corners, and I saw a light like lightning into my eyes.[Acts 10:11] And I was afraid, and fell to the ground. And some one took me by the hand, and removed me from the place where I had fallen; and moisture of water was poured from my head even to my feet, and a smell of perfumes came about my nostrils. And he wiped my face, and kissed me, and said to me, Fear not, Joseph; open thine eyes, and see who it is that speaks to thee. ...
Ante-Nicene Fathers, Volume 8, page 667, footnote 7 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Memoirs of Edessa And Other Ancient Syriac Documents. (HTML)
The Teaching of the Apostles. (HTML)
CCEL Footnote 3061 (In-Text, Margin)
And from thence they went up to the city, and proceeded to an upper room—that in which our Lord had observed the passover with them, and the place where the inquiries had been made: Who it was that should betray our Lord to the crucifiers? There also were made the inquiries:[Acts 10:9-35] How they should preach His Gospel in the world? And, as within the upper room the mystery of the body and of the blood of our Lord began to prevail in the world, so also from thence did the teaching of His preaching begin to have authority in the world.
Ante-Nicene Fathers, Volume 8, page 667, footnote 8 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Memoirs of Edessa And Other Ancient Syriac Documents. (HTML)
The Teaching of the Apostles. (HTML)
CCEL Footnote 3062 (In-Text, Margin)
And, when the disciples were cast into this perplexity, how they should preach His Gospel to men of strange tongues[Acts 10:9-35] which were unknown to them, and were speaking thus to one another: Although we are confident that Christ will perform by our hands mighty works and miracles in the presence of strange peoples whose tongues we know not, and who themselves also are unversed in our tongue, yet who shall teach them and make them understand that it is by the name of Christ who was crucified that these mighty works and miracles are done?—while, I ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 343, footnote 1 (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)
About the Prefigured Change of the Israelitic Kingdom and Priesthood, and About the Things Hannah the Mother of Samuel Prophesied, Personating the Church. (HTML)
CCEL Footnote 1010 (In-Text, Margin)
Then after Hannah has prophesied in these words, that he who glorieth ought to glory not in himself at all, but in the Lord, she says, on account of the retribution which is to come on the day of judgment, “The Lord hath ascended into the heavens, and hath thundered: He shall judge the ends of the earth, for He is righteous.” Throughout she holds to the order of the creed of Christians: For the Lord Christ has ascended into heaven, and is to come thence to judge the quick and dead.[Acts 10:42] For, as saith the apostle, “Who hath ascended but He who hath also descended into the lower parts of the earth? He that descended is the same also that ascended up above all heavens, that He might fill all things.” Therefore He hath thundered through His ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 520, footnote 3 (Image)
Augustine: The City of God, Christian Doctrine
On Christian Doctrine (HTML)
Preface (HTML)
CCEL Footnote 1710 (In-Text, Margin)
... 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; 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.[Acts 10] And without doubt it was possible to have done everything through the instrumentality of angels, but the condition of our race would have been much more degraded if God had not chosen to make use of men as the ministers of His word to their ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 28, footnote 2 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The unity and equality of the Trinity are demonstrated out of the Scriptures; and the true interpretation is given of those texts which are wrongly alleged against the equality of the Son. (HTML)
All are Sometimes Understood in One Person. (HTML)
... will not therefore depart when the Father and the Son come, but will be in the same abode with them eternally; because neither will He come without them, nor they without Him. But in order to intimate the Trinity, some things are separately affirmed, the Persons being also each severally named; and yet are not to be understood as though the other Persons were excluded, on account of the unity of the same Trinity and the One substance and Godhead of the Father and of the Son and of the Holy Spirit.[Acts 10:41]
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 219, footnote 3 (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)
... God.” And in another place of the same book, when Peter was speaking to Cornelius, and to those who were with him, and was announcing and preaching Christ, the Scripture says, “While Peter was still speaking these words, the Holy Spirit fell upon all them that heard the word; and they of the circumcision that believed, as many as came with Peter, were astonished, because that upon the Gentiles also the gift of the Holy Spirit was poured out. For they heard them speak with tongues, and magnify God.”[Acts 10:44] And when Peter afterwards was giving an account to the brethren that were at Jerusalem of this act of his, that he had baptized those who were not circumcised, because the Holy Spirit, to cut the knot of the question, had come upon them before they ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 219, footnote 3 (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)
... God.” And in another place of the same book, when Peter was speaking to Cornelius, and to those who were with him, and was announcing and preaching Christ, the Scripture says, “While Peter was still speaking these words, the Holy Spirit fell upon all them that heard the word; and they of the circumcision that believed, as many as came with Peter, were astonished, because that upon the Gentiles also the gift of the Holy Spirit was poured out. For they heard them speak with tongues, and magnify God.”[Acts 10:46] And when Peter afterwards was giving an account to the brethren that were at Jerusalem of this act of his, that he had baptized those who were not circumcised, because the Holy Spirit, to cut the knot of the question, had come upon them before they ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 224, footnote 14 (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 Twice Given by Christ. The Procession of the Holy Spirit from the Father and from the Son is Apart from Time, Nor Can He Be Called the Son of Both. (HTML)
... neither had the Scriptures said before, And Simon, seeing that the apostles gave the Holy Spirit; but it had said, “And Simon, seeing that the Holy Spirit was given by the laying on of the apostles’ hands.” Therefore also the Lord Jesus Christ Himself not only gave the Holy Spirit as God, but also received it as man, and therefore He is said to be full of grace, and of the Holy Spirit. And in the Acts of the Apostles it is more plainly written of Him, “Because God anointed Him with the Holy Spirit.”[Acts 10:38] Certainly not with visible oil but with the gift of grace which is signified by the visible ointment wherewith the Church anoints the baptized. And Christ was certainly not then anointed with the Holy Spirit, when He, as a dove, descended upon Him ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 310, 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 969 (In-Text, Margin)
... they lose the form of the devil in the fire of divine influence. Then all the body is ground, that is, after the dissolution of the combination in the membership of iniquity comes humiliation under the word of truth. Then the dust is sprinkled in the water, that the Israelites, that is, the preachers of the gospel, may in baptism admit those formerly idolaters into their own body, that is, the body of Christ. To Peter, who was one of those Israelites, it was said of the Gentiles, "Kill, and eat."[Acts 10:13] To kill and eat is much the same as to grind and drink. So this calf, by the fire of zeal, and the keen penetration of the word, and the water of baptism, was swallowed up by the people, instead of their being swallowed up by it.
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 332, footnote 1 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
The scripture passage: ‘To the pure all things are pure, but to the impure and defiled is nothing pure; but even their mind and conscience are defiled,’ is discussed from both the Manichæan and the Catholic points of view, Faustus objecting to its application to his party and Augustin insisting on its application. (HTML)
CCEL Footnote 1027 (In-Text, Margin)
... not against you, before you commence your attack on us. For instance, there is the passage you continually quote about Peter, that he once saw a vessel let down from heaven in which were all kinds of animals and serpents, and that, when he was surprised and astonished, a voice was heard, saying to him, Peter, kill and eat whatsoever thou seest in the vessel, and that he replied, Lord I will not touch what is common or unclean. On this the voice spoke again, What I have cleansed, call not unclean.[Acts 10:11-15] This, indeed, seems to have an allegorical meaning, and not to refer to the absence of distinction in food. But as you choose to give it this meaning, you are bound to feed upon all wild animals, and scorpions, and snakes, and reptiles in general, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 416, footnote 4 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
On Baptism, Against the Donatists. (HTML)
He proves that baptism can be conferred outside the Catholic communion by heretics or schismatics, but that it ought not to be received from them; and that it is of no avail to any while in a state of heresy or schism. (HTML)
Chapter 8 (HTML)
... learned everything that was necessary, without requiring that any man should come to him. But since all the good that he had in his prayers and alms could not benefit him unless he were incorporated in the Church by the bond of Christian brotherhood and peace, he was ordered to send to Peter, and through him learned Christ; and, being also baptized by his orders, he was joined by the tie of communion to the fellowship of Christians, to which before he was bound only by the likeness of good works.[Acts 10] And indeed it would have been most fatal to despise what he did not yet possess, vaunting himself in what he had. So too those who, by separating themselves from the society of their fellows, to the overthrow of charity, thus break the bond of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 460, footnote 3 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
On Baptism, Against the Donatists. (HTML)
In which he treats of what follows in the same epistle of Cyprian to Jubaianus. (HTML)
Chapter 21 (HTML)
... heretic; nor yet do we thereby do dishonor to the sacrament of baptism which the latter has already received, the former not as yet; nor do we consider that the sacrament of the catechumen is to be preferred to the sacrament of baptism, when we acknowledge that some catechumens are better and more faithful than some baptized persons. For the centurion Cornelius, before baptism, was better than Simon, who had been baptized. For Cornelius, even before his baptism, was filled with the Holy Spirit;[Acts 10:44] Simon, even after baptism, was puffed up with an unclean spirit. Cornelius, however, would have been convicted of contempt for so holy a sacrament, if, even after he had received the Holy Ghost, he had refused to be baptized. But when he was ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 460, 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)
In which he treats of what follows in the same epistle of Cyprian to Jubaianus. (HTML)
Chapter 21 (HTML)
... heir of that inheritance. As, then, we ought not to depreciate a man’s righteousness, which begins to exist before he is joined to the Church, as the righteousness of Cornelius began to exist before he was in the body of Christian men,—which righteousness was not thought worthless, or the angel would not have said to him, "Thy prayers and thine alms are come up as a memorial before God;" nor did it yet suffice for his obtaining the kingdom of heaven, or he would not have been told to send to Peter,[Acts 10:4-5] —so neither ought we to depreciate the sacrament of baptism, even though it has been received outside the Church. But since it is of no avail for salvation unless he who has baptism indeed in full perfection be incorporated into the Church, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 551, footnote 1 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
In which Augustin replies to all the several statements in the letter of Petilianus, as though disputing with an adversary face to face. (HTML)
Chapter 35 (HTML)
82. answered: In these few words of yours two errors are involved; and one of them, indeed, has no great bearing on the question which is being discussed between us, but yet it helps to convict you of want of skill. For the Holy Spirit came upon a hundred and twenty men, without the laying on of any person’s hands, and again upon Cornelius the centurion and those who were with him, even before they were baptized.[Acts 10:44] But the second error in these words of yours entirely overthrows your whole case. For you say that the water of a pure conscience must necessarily precede to give new birth, before the Holy Spirit can follow on it. Accordingly, either all the water consecrated in the name of the Father, and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 35, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book I (HTML)
From the Acts of the Apostles. (HTML)
CCEL Footnote 388 (In-Text, Margin)
... corner. Neither is there salvation in any other: for there is none other name under heaven given among men whereby we must be saved.” And again, else where: “The God of our fathers raised up Jesus, whom ye slew, by hanging on a tree. Him hath God exalted with His right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.” Once more: “To Him give all the prophets witness, that, through His name, whosoever believeth in Him shall receive remission of sins.”[Acts 10:43] Whilst in the same Acts of the Apostles Paul says: “Be it known therefore unto you, men and brethren, that through this Man is preached unto you the forgiveness of sins: and by Him every one that believeth is justified from all things, from which ye ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 35, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book I (HTML)
The Utility of the Books of the Old Testament. (HTML)
CCEL Footnote 391 (In-Text, Margin)
... written concerning Himself in the Law, and the Prophets, and the Psalms, should be fulfilled, and that this was that Christ must suffer, and rise from the dead the third day, and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. In agreement with this is that statement of Peter which I have already quoted, how that all the prophets bear witness to Christ, that at His hands every one that believes in Him receives remission of his sins.[Acts 10:43]
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 504, footnote 6 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
Book I (HTML)
Why the Apostle Said that We are Justified by Faith and Not by Works. (HTML)
CCEL Footnote 3464 (In-Text, Margin)
... which are specially characterized as works, in which a man may live righteously. For he himself also says, “By grace ye are saved through faith; and this not of yourselves; but it is the gift of God,” —that is to say, “And in saying ‘through faith,’ even faith itself is not of yourselves, but is God’s gift.” “Not of works,” he says, “lest any man should be lifted up.” For it is often said, “He deserved to believe, because he was a good man even before he believed.” Which may be said of Cornelius[Acts 10] since his alms were accepted and his prayers heard before he had believed on Christ; and yet without some faith he neither gave alms nor prayed. For how did he call on him on whom he had not believed? But if he could have been saved without the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 223, footnote 5 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book III (HTML)
Of Christ’s Subsequent Manifestations of Himself to the Disciples, and of the Question Whether a Thorough Harmony Can Be Established Between the Different Narratives When the Notices Given by the Four Several Evangelists, as Well as Those Presented by the Apostle Paul and in the Acts of the Apostles, are Compared Together. (HTML)
CCEL Footnote 1577 (In-Text, Margin)
... Him, as He had appointed with them (which appointment had also been conveyed in the previous prophetic announcement) to go before them into Galilee. And all throughout these forty days, He appeared on occasions, and to individuals, and in modes, just as He was minded. To these appearances Peter alludes when, in the discourse which he delivered before Cornelius and those who were withhim, he says, “Even to us who did eat and drink with Him after He rose from the dead, for the space of forty days.”[Acts 10:41] It is not meant, however, that they had eaten and drunk with Him daily throughout these forty days. For that would be contrary to John’s statement, who has interposed the space of eight days, during which He was not seen, and makes His third ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 420, footnote 1 (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 vii. 37, ‘And behold, a woman who was in the city, a sinner,’ etc. On the remission of sins, against the Donatists. (HTML)
CCEL Footnote 3241 (In-Text, Margin)
12. Again, another more wonderful example. Peter came to Cornelius the centurion,[Acts 10:25] to a Gentile man, uncircumcised: he began to preach Christ Jesus both to him, and to those who were with him. “While Peter was yet speaking,” I do not say, when as yet he had not laid on his hands, but when he had not even yet baptized them, and when they who were with Peter were in doubt whether the uncircumcised ought to be baptized (for there had arisen an offence between the Jews who believed, and those who had been brought to the faith from among ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 420, 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 vii. 37, ‘And behold, a woman who was in the city, a sinner,’ etc. On the remission of sins, against the Donatists. (HTML)
CCEL Footnote 3242 (In-Text, Margin)
12. Again, another more wonderful example. Peter came to Cornelius the centurion, to a Gentile man, uncircumcised: he began to preach Christ Jesus both to him, and to those who were with him. “While Peter was yet speaking,”[Acts 10:44] I do not say, when as yet he had not laid on his hands, but when he had not even yet baptized them, and when they who were with Peter were in doubt whether the uncircumcised ought to be baptized (for there had arisen an offence between the Jews who believed, and those who had been brought to the faith from among the Gentiles, between the Jews, that is, and the Christians who were ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 480, footnote 4 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
Again in John v. 2, etc., on the five porches, where lay a great multitude of impotent folk, and of the pool of Siloa. (HTML)
CCEL Footnote 3726 (In-Text, Margin)
... righteousness? In the Psalter it is said, “O God, I will sing a new song unto Thee, upon a psaltery of ten strings will I sing praises unto Thee.” Which signifies the ten precepts of the Law, which the Lord came not to destroy, but to fulfil. And the Law itself throughout the whole world, it is evident, hath four quarters, the East, and West, South, and North, as the Scripture saith. And hence the vessel which bare all the emblematic animals, which was exhibited to Peter, when he was told, “Kill and eat,”[Acts 10:13] that it might be shown that the Gentiles should believe and enter into the body of the Church, just as what we eat entereth into our body, and which was let down from heaven by four corners (these are the four quarters of the world), showed that the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 339, footnote 5 (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 XIV. 25–27. (HTML)
CCEL Footnote 1353 (In-Text, Margin)
... hast just heard speaking; for He saith of Himself, “Whatsoever I have said unto you:” and if thou wouldst also know Him as a Teacher, bethink thyself of the Master, when He saith, “One is your Master, even Christ.” Furthermore, of the Holy Spirit, whom thou hast just been told of as a Teacher in the words, “He shall teach you all things,” listen to Him also speaking, where thou readest in the Acts of the Apostles, that the Holy Spirit said to the blessed Peter, “Go with them, for I have sent them.”[Acts 10:20] The whole Trinity, therefore, both speaketh and teacheth: but were it not also brought before us in its individual personality, it would certainly altogether surpass the power of human weakness to comprehend it. For as it is altogether inseparable ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 46, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XIV (HTML)
CCEL Footnote 487 (In-Text, Margin)
... become useless:” that is, the Jews have become as the Gentiles, who were spoken of above. “There is none that doeth good, no not up to one” (ver. 3), must be interpreted as above. “Their throat is an open sepulchre.” Either the voracity of the ever open palate is signified: or allegorically those who slay, and as it were devour those they have slain, into whom they instil the disorder of their own conversation. Like to which with the contrary meaning is that which was said to Peter, “Kill and eat;”[Acts 10:13] that he should convert the Gentiles to his own faith and good conversation. “With their tongues they have dealt craftily.” Flattery is the companion of the greedy and of all bad men. “The poison of asps is under their lips.” By “poison,” he means ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 86, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXV (HTML)
CCEL Footnote 808 (In-Text, Margin)
... we have taken him away. “Let them not say:” show them that they have done nothing. “Let them not say, We have swallowed him up.” Whence say those Martyrs, “If the Lord had not been on our side, then they had swallowed us up quick.” What is, “had swallowed us up”? Had passed into their own body. For that thou swallowest up, which thou passest into thy own body. The world would swallow thee up; swallow thou the world, pass it into thy own body: kill and eat. As it was said to Peter, “Kill and eat;”[Acts 10:13] do thou kill in them what they are, make them what thou art. But if they on the other hand persuade thee to ungodliness, thou art swallowed up by them. Not when they persecute thee art thou swallowed up by them, but when they persuade thee to be ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 215, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LV (HTML)
CCEL Footnote 2045 (In-Text, Margin)
17. “In evening, in morning, at noon-day I will recount and will tell forth, and He shall hearken to my voice”[Acts 10:3] (ver. 18). Do thou proclaim glad tidings, keep not secret that which thou hast received, “in evening” of things gone by, “in morning” of things to be, at “noonday” of things ever to be. Therefore, to that which he saith “in evening” belongeth that which he recounteth: to that which he saith, “in morning,” belongeth that which he telleth forth: to that which he saith “at noon-day,” belongeth that wherein his voice is hearkened to. For the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 219, footnote 8 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LVI (HTML)
CCEL Footnote 2085 (In-Text, Margin)
... trodden me down” (ver. 1). Fear not because man hath trodden thee down: have thou wine, a grape thou hast become in order that thou shouldest be trodden. “All day long warring he hath troubled me,” every one that hath been put afar off from the saints. But why should not here be understood even the devil himself? Is it because mention is made of “man”? doth therefore the Gospel err, because it hath said, “A man that is an enemy hath done this”? But by a kind of figure may he also be called a man,[Acts 10:26] and yet not be a man. Whether therefore it was him whom he that said these words was beholding, or whether it was the people and each one that was put afar off from holy men, through which kind the devil troubleth the people of God, who cleave to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 240, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LIX (HTML)
Part 1 (HTML)
CCEL Footnote 2254 (In-Text, Margin)
15. “Behold, themselves shall speak in their mouth, and a sword is on the lips of them” (ver. 7). Here is that sword twice whetted, whereof the Apostle saith, “And the sword of the Spirit, which is the Word of God.” Wherefore twice whetted? Wherefore, but because smiting out of both Testaments? With this sword were slain those whereof it was said to Peter, “Slay, and eat.”[Acts 10:13] “And a sword is on the lips of them. For who hath heard?” They all speak in their mouth, “Who hath heard?” That is, they shall be wroth with men that are slow to believe. They that a little before were even themselves unwilling to believe, do feel disgust from men not believing. And truly, brethren, so it is. ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 275, footnote 8 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXVI (HTML)
CCEL Footnote 2595 (In-Text, Margin)
5. “In the multitude of thy power Thine enemies shall lie to Thee.” For this purpose he saith, “to Thee thine enemies shall lie,” in order that great may be Thy power. What is this? With more attention hearken. The power of our Lord Jesus Christ most chiefly appeared in the Resurrection, from whence this Psalm hath received its title. And rising again, He appeared to His disciples.[Acts 10:40] He appeared not to His enemies, but to His disciples. Crucified He appeared to all men, rising again to believers: so that afterwards also he that would might believe, and to him that should believe, resurrection might be promised. Many holy men wrought many miracles; no one of them when dead did rise ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 478, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XCVII (HTML)
CCEL Footnote 4477 (In-Text, Margin)
11. “Sion heard of it, and rejoiced” (ver. 8). What did Sion hear? That all His Angels worship Him.…For the Church was not as yet among the Gentiles; in Judæa the Jews had some of them believed, and the very Jews who believed thought that they only belonged to Christ: the Apostles were sent to the Gentiles, Cornelius was preached to; Cornelius believed, was baptized, and they who were with Cornelius were also baptized.[Acts 10:47] But ye know what happened, that they might be baptized: the reader indeed hath not reached this point, but, nevertheless, some recollect; and let those who do not recollect, hear briefly from me. The Angel was sent to Cornelius: the Angel sent Cornelius to Peter; Peter came to Cornelius. ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 599, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXXIV (HTML)
CCEL Footnote 5465 (In-Text, Margin)
... could not be crushed, there were not man, but the Lord. For what could men do to you, while ye rejoiced, and sang, and securely held everlasting bliss? what could men do to you when they rose against you, if the Lord had not been on your side? what could they do? “Perchance they had swallowed us up quick” (ver. 3). “Swallowed us up:” they would not first have slain us, and so have swallowed us up. O inhuman, O cruel men! The Church swalloweth not thus. To Peter it was said, “ Kill and eat:”[Acts 10:13] not, Swallow quick. Because no man entereth into the body of the Church, save he be slain first. What he was dieth, that he may be what he was not. Otherwise, he who is not slain, and is not eaten by the Church, may be in the visible number of the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 143, 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 XXII on Acts x. 1-4. (HTML)
CCEL Footnote 527 (In-Text, Margin)
... notion was to be formed of one lodging with a tanner. “And on the morrow, as they journeyed, and drew nigh to the city” (v. 9.)—observe how the Spirit connects the times: no sooner than this, and no later, He Causes this to take place—“Peter about the sixth hour went up upon the housetop to pray:” that is, privately and quietly, as in an upper chamber. “And he became very hungry, and would have eaten; but while they made ready, there fell upon him a trance.” (v. 10.) What means this expression,[Acts 10:10] ἔκστασις, “trance?” Rather, there was presented to him a kind of spiritual view (θεωρία): the soul, so to say, was caused to be out of the body ( ... Let every one think on these things, both he that hath power in speech and he that possesses wealth, namely, that he hath been entrusted with a master’s goods and that they are not his own; let him not keep them with himself, nor set them down to his own account; but let him impute them unto God who gave them all. Wouldest thou see faithful stewards? Hear what saith Peter, “Why look ye so earnestly on us, as though by our own power or godliness we had made this man to walk?” (Acts iii. 12.) Unto[Acts 10:26] Cornelius also he saith, “We also are men of like passions with you:” and unto Christ Himself, “Lo, we have left all, and followed Thee.” (St. Matt. xix. 27.) And Paul, no less, when he had said, “I labored more abundantly than they all,” (1 Cor. ... “I thank the Lord, who hath enabled me.” Observe how he thanks God even for that which was his own part. For he acknowledges it as a favor from Him that he was “a chosen vessel.” For this, O blessed Paul, was thy own part. “For God is no respecter of persons.”[Acts 10:34] But I thank Him that he “thought me worthy of this ministry.” For this is a proof that He esteemed me faithful. The steward in a house is not only thankful to his master that he is trusted, but considers it as a sign that he holds him more faithful than others: so it is here. Then observe how he magnifies the mercy and loving-kindness of God, in describing his former ... 3. But the divine grace being now poured out upon the rest of the nations, Cornelius, of Cæsarea in Palestine, with his whole house, through a divine revelation and the agency of Peter, first received faith in Christ;[Acts 10:1] and after him a multitude of other Greeks in Antioch, to whom those who were scattered by the persecution of Stephen had preached the Gospel. When the church of Antioch was now increasing and abounding, and a multitude of prophets from Jerusalem were on the ground, among them Barnabas and Paul and in addition many other brethren, the name of Christians first sprang up there, as from a ... ... Evangelist says, “When as his mother Mary was espoused to Joseph…she was found with child of the Holy Ghost.” And the Lord Himself when He had come into the synagogue of the Jews and had taken the prophet Isaiah, after reading the passage in which he says, “The spirit of the Lord is upon me because He hath anointed me” and so on, added, “This day is this scripture fulfilled in your ears.” And the blessed Peter in his sermon to the Jews said, “God anointed Jesus of Nazareth with the Holy Ghost.”[Acts 10:38] And Isaiah many ages before had predicted, “There shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots; and the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of ... Orth. —His body now become immortal required no food. Of them that rise the Lord says: “they neither marry nor are given in marriage but are as Angels.” The apostles however bear witness that He partook of the food, for the blessed Luke in the preface to the Acts says “being assembled together with the apostles the Lord commanded them that they should not depart from Jerusalem” and the very divine Peter says more distinctly: “Who did eat and drink with Him after He rose from the dead.”[Acts 10:41] For since eating is proper to them that live this present life, of necessity the Lord by means of eating and drinking proved the resurrection of the flesh to them that did not acknowledge it to be real. This same course He pursued in the case of ... “Christ” is a name proper either to High Priests or Kings. For formerly both high priests and kings were consecrated with the ointment of chrism: but these, as mortal and corruptible, with material and corruptible ointment. Jesus is made Christ, being anointed with the Holy Spirit, as the Scripture saith of Him “Whom the Father hath anointed with the Holy Spirit sent down from heaven.”[Acts 10:38] And Isaiah had prefigured the same, saying in the person of the Son, “The Spirit of the Lord is upon Me, because He hath anointed Me, He hath sent Me to preach good tidings to the poor.” ... it was we who were washed in Him and by Him. And when He received the Spirit, we it was who by Him were made recipients of It. And moreover for this reason, not as Aaron or David or the rest, was He anointed with oil, but in another way above all His fellows, ‘with the oil of gladness,’ which He Himself interprets to be the Spirit, saying by the Prophet, ‘The Spirit of the Lord is upon Me, because the Lord hath anointed Me;’ as also the Apostle has said, ‘How God anointed Him with the Holy Ghost.[Acts 10:38] ’ When then were these things spoken of Him but when He came in the flesh and was baptized in Jordan, and the Spirit descended on Him? And indeed the Lord Himself said, ‘The Spirit shall take of Mine;’ and ‘I will send Him;’ and to His disciples, ... ... the Kingdom, your reasoning would have had some faint plausibility. But if He is God and the throne of His kingdom is everlasting, in what way could God advance? or what was there wanting to Him who was sitting on His Father’s throne? And if, as the Lord Himself has said, the Spirit is His, and takes of His, and He sends It, it is not the Word, considered as the Word and Wisdom, who is anointed with the Spirit which He Himself gives, but the flesh assumed by Him which is anointed in Him and by Him[Acts 10:38]; that the sanctification coming to the Lord as man, may come to all men from Him. For not of Itself, saith He, doth the Spirit speak, but the Word is He who gives It to the worthy. For this is like the passage considered above; for as the Apostle ... ... themselves; and they worship Him, not as being greater in glory, but as being some one beyond all the creatures, and beyond themselves, and alone the Father’s proper Son according to essence. For if He was worshipped as excelling them in glory, each of things subservient ought to worship what excels itself. But this is not the case; for creature does not worship creature, but servant Lord, and creature God. Thus Peter the Apostle hinders Cornelius who would worship him, saying, ‘I myself also am a man[Acts 10:26].’ And an Angel, when John would worship him in the Apocalypse, hinders him, saying, ‘See thou do it not; for I am thy fellow-servant, and of thy brethren the Prophets, and of them that keep the sayings of this book: worship God.’ Therefore to God ... 30. Some of the followers of the Samosatene, distinguishing the Word from the Son, pretend that the Son is Christ, and the Word another; and they ground this upon Peter’s words in the Acts, which he spoke well, but they explain badly. It is this: ‘The Word He sent to the children of Israel, preaching peace by Jesus Christ; this is Lord of all[Acts 10:36].’ For they say that since the Word spoke through Christ, as in the instance of the Prophets, ‘Thus saith the Lord,’ the prophet was one and the Lord another. But to this it is parallel to oppose the words in the first to the Corinthians, ‘waiting for the revelation of our Lord Jesus Christ, who shall also confirm you unto the ... 35. But if Scripture often calls even the body by the name of Christ, as in the blessed Peter’s words to Cornelius, when he teaches him of ‘Jesus of Nazareth, whom God anointed with the Holy Ghost,’ and again to the Jews, ‘Jesus of Nazareth, a Man approved of God for you[Acts 10:38],’ and again the blessed Paul to the Athenians, ‘By that Man, whom He ordained, giving assurance to all men, in that He raised Him from the dead ’ (for we find the appointment and the mission often synonymous with the anointing; from which any one who will may learn, that there is no discordance in the words of the sacred writers, but that they but give various ... ... still in the service of the court, beneath his uniform and his brilliantly white linen, his skin was chafed with sackcloth; how, while standing before the powers of this world, his lips were discoloured with fasting; how still in the uniform of one master he served another; and how he wore the sword-belt only that he might succour widows and wards, the afflicted and the unhappy. For my part I dislike men to delay the complete dedication of themselves to God. When I read of the centurion Cornelius[Acts 10] that he was a just man I immediately hear of his baptism. ... glad tidings which it conveys. I hasten to embrace with the arms of love one whom my eyes have never seen, and silently say to myself:—‘“oh that I had wings like a dove! for then would I flee away and be at rest.”’ Then would I find him “whom my soul loveth.” In you the Lord’s words are now truly fulfilled: “many shall come from the east and west and shall sit down with Abraham.” In those days the faith of my Lucinius was foreshadowed in Cornelius, “centurion of the band called the Italian band.”[Acts 10:1] And when the apostle Paul writes to the Romans: “whensoever I take my journey into Spain I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you;” he shews by the tale of his previous successes what ... ... to his merit was due the mystery whereby Peter from the narrow limits of the circumcision was conveyed to the wide field of the uncircumcision. He was the first Gentile baptized by the apostle, and in him the Gentiles were set apart to salvation. Now of this man it is written: “there was a certain man in Cæsarea called Cornelius, a centurion of the band called the Italian band, a devout man and one that feared God with all his house, which gave much alms to the people, and prayed to God alway.”[Acts 10:1-2] All this that is said of him I claim—with a change of name only—for my dear Nebridius. So “devout” was this latter and so enamoured of chastity that at his marriage he was still pure. So truly did he “fear God with all his house” that forgetting his ... ... gave to the people that his doors were continually beset with swarms of sick and poor. And assuredly he “prayed to God alway” that what was for the best might happen to him. Therefore “speedily was he taken away lest that wickedness should alter his understanding…for his soul pleased the Lord.” Thus I may truthfully apply to him the apostle’s words: “Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth Him and worketh righteousness, is accepted with Him.”[Acts 10:34-35] As a soldier Nebridius took no harm from his cloak and sword-belt and troops of orderlies; for while he wore the uniform of the emperor he was enlisted in the service of God. On the other hand nothing is gained by men who while they affect coarse ... 2. I need not now conduct the stream of my discourse through the meadows of virtue, nor exert myself to shew to you the beauty of its several flowers. I need not dilate on the purity of the lily, the modest blush of the rose, the royal purple of the violet, or the promise of glowing gems which their various colours hold out. For through the mercy of God you have already put your hand to the plough; you have already gone up upon the housetop like the apostle Peter.[Acts 10:3-16] Who when he became hungry among the Jews had his hunger satisfied by the faith of Cornelius, and stilled the craving caused by their unbelief through the conversion of the centurion and other Gentiles. By the vessel let down from heaven to earth, the four corners ... ... Anna, the daughter of Phanuel, the wife of one husband, and a woman who was always fasting. Long-continued chastity and persistent fasting welcomed a Virgin Lord. His forerunner and herald, John, fed on locusts and wild honey, not on flesh; and the hermits of the desert and the monks in their cells, at first used the same sustenance. But the Lord Himself consecrated His baptism by a forty days’ fast, and He taught us that the more violent devils cannot be overcome, except by prayer and fasting.[Acts 10:4] Cornelius the centurion was found worthy through alms-giving and frequent fasts to receive the gift of the Holy Spirit before baptism. The Apostle Paul, after speaking of hunger and thirst, and his other labours, perils from robbers, shipwrecks, ... ... palate, but to show the reality of His own body. For whenever He raised anyone from the dead He ordered that food should be given him to eat, lest the resurrection should be thought a delusion. And this is why Lazarus after his resurrection is described as being at the feast with our Lord. We do not deny that fish and other kinds of flesh, if we choose, may be taken as food; but as we prefer virginity to marriage, so do we esteem fasting and spirituality above meats and full-bloodedness. And if Peter[Acts 10:10] before dinner went to the supper chamber at the sixth hour, a chance fit of hunger does not prejudice fasting. For, if this were so, because our Lord at the sixth hour sat weary on the well of Samaria and wished to drink, all must of necessity, ... ... man was God? Did not Paul and Barnabas, when the people of Lycaonia thought them to be Jupiter and Mercury, and would have offered sacrifices to them, rend their clothes and declare they were men? Not that they were not better than Jupiter and Mercury, who were but men long ago dead, but because, under the mistaken ideas of the Gentiles, the honour due to God was being paid to them. And we read the same respecting Peter, who, when Cornelius wished to adore him, raised him by the hand, and said,[Acts 10:26] “Stand up, for I also am a man.” And have you the audacity to speak of “the mysterious something or other which you carry about in a little vessel and worship?” I want to know what it is that you call “something or other.” Tell us more clearly (that ... ... mine, for it is Jesus who hath declared it: and here is the proof of the statement from Holy Scripture. Cornelius was a just man, who was honoured with a vision of Angels, and had set up his prayers and alms-deeds as a good memorial before God in heaven. Peter came, and the Spirit was poured out upon them that believed, and they spake with other tongues, and prophesied: and after the grace of the Spirit the Scripture saith that Peter commanded them to be baptized in the name of Jesus Christ[Acts 10:48]; in order that, the soul having been born again by faith, the body also might by the water partake of the grace. 10. The Son of God then is Lord: He is Lord, who was born in Bethlehem of Judæa, according to the Angel who said to the shepherds, I bring you good tidings of great joy, that unto you is born this day in the city of David Christ the Lord: of whom an Apostle says elsewhere, The word which God sent unto the children of Israel, preaching the gospel of peace by Jesus Christ: He is Lord of all[Acts 10:36]. But when he says, of all, do thou except nothing from His Lordship: for whether Angels, or Archangels, or principalities, or powers, or any created thing named by the Apostles, all are under the Lordship of the Son. Of Angels He is Lord, as thou hast it in the Gospels, Then the Devil ... ... of the same Holy Spirit Peter also, the chief of the Apostles and the bearer of the keys of the kingdom of heaven, healed Æneas the paralytic in the Name of Christ at Lydda, which is now Diospolis, and at Joppa raised from the dead Tabitha rich in good works. And being on the housetop in a trance, he saw heaven opened, and by means of the vessel let down as it were a sheet full of beasts of every shape and sort, he learnt plainly to call no man common or unclean, though he should be of the Greeks[Acts 10:11-16]. And when he was sent for by Cornelius, he heard clearly the Holy Ghost Himself saying, Behold, men seek thee; but arise and get thee down, and go with them, nothing doubting; for I have sent them. And that it might be plainly shewn that ... 2. For Christ was not anointed by men with oil or material ointment, but the Father having before appointed Him to be the Saviour of the whole world, anointed Him with the Holy Ghost, as Peter says, Jesus of Nazareth, whom God anointed with the Holy Ghost[Acts 10:38]. David also the Prophet cried, saying, Thy throne, O God, is for ever and ever; a sceptre of righteousness is the sceptre of Thy kingdom; Thou hast loved righteousness and hated iniquity; therefore God even Thy God hath anointed Thee with the oil of gladness above Thy fellows. And as Christ was in reality crucified, and buried, and raised, and you are in ... ... a threat; the Finger of God; fire like God; to manifest, as I take it, His consubstantiality); the Creator-Spirit, Who by Baptism and by Resurrection creates anew; the Spirit That knoweth all things, That teacheth, That bloweth where and to what extent He listeth; That guideth, talketh, sendeth forth, separateth, is angry or tempted; That revealeth, illumineth, quickeneth, or rather is the very Light and Life; That maketh Temples; That deifieth; That perfecteth so as even to anticipate Baptism,[Acts 10:9] yet after Baptism to be sought as a separate gift; That doeth all things that God doeth; divided into fiery tongues; dividing gifts; making Apostles, Prophets, Evangelists, Pastors, and Teachers; understanding manifold, clear, piercing, undefiled, ... ... this account imagine that the invocation of the names is not observed. “As many of you,” he says, “as were baptized into Christ have put on Christ;” and again, “As many of you as were baptized into Christ were baptized into his death.” For the naming of Christ is the confession of the whole, shewing forth as it does the God who gave, the Son who received, and the Spirit who is, the unction. So we have learned from Peter, in the Acts, of “Jesus of Nazareth whom God anointed with the Holy Ghost;”[Acts 10:38] and in Isaiah, “The Spirit of the Lord is upon me, because the Lord hath anointed me;” and the Psalmist, “Therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.” Scripture, however, in the case of baptism, ... ... prophecies, the valorous feats in war, the signs wrought through just men;—or on the other hand the things done in the dispensation of the coming of our Lord in the flesh;—all is through the Spirit. In the first place He was made an unction, and being inseparably present was with the very flesh of the Lord, according to that which is written, “Upon whom thou shalt see the Spirit descending and remaining on Him, the same is” “my beloved Son;” and “Jesus of Nazareth” whom “God anointed with the Holy Ghost.”[Acts 10:38] After this every operation was wrought with the co-operation of the Spirit. He was present when the Lord was being tempted by the devil; for, it is said, “Jesus was led up of the Spirit into the wilderness to be tempted.” He was inseparably with Him ... It is the Spirit which says, as the Lord says, “Get thee down, and go with them, doubting nothing: for I have sent them.”[Acts 10:20] Are these the words of an inferior, or of one in dread? “Separate me Barnabas and Saul for the work whereunto I have called them.” Does a slave speak thus? And Isaiah, “The Lord God and His Spirit hath sent me,” and “the Spirit came down from the Lord and guided them.” And pray do not again understand by this guidance some humble service, for the Word witnesses that it was the work of God;—“Thou leddest thy people,” it is said “like a ... 54. of the rest of the Powers each is believed to be in a circumscribed place. The angel who stood by Cornelius[Acts 10:3] was not at one and the same moment with Philip; nor yet did the angel who spoke with Zacharias from the altar at the same time occupy his own post in heaven. But the Spirit is believed to have been operating at the same time in Habakkuk and in Daniel at Babylon, and to have been at the prison with Jeremiah, and with Ezekiel at the Chebar. For the Spirit of the Lord filleth the world, and “whither shall I go from thy spirit? or whither ... ... His death were we baptized, he does not mean that the invocation of baptism must be in these words, but that baptism is an image of the death of Christ. For by the three immersions, baptism signifies the three days of our Lord’s entombment. The baptism then into Christ means that believers are baptized into Him. We could not believe in Christ if we were not taught confession in Father, Son, and Holy Spirit. For Christ is the Son of the Living God, Whom the Father anointed with the Holy Spirit[Acts 10:38]: in the words of the divine David, Therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. And Isaiah also speaking in the person of the Lord says, The Spirit of the Lord is upon me because He hath anointed ... ... that the sacrament of baptism in the Name of Christ was complete, so, too, when the Holy Spirit alone is named, anything is wanting to the completeness of the mystery. Let us follow out the argument that he who has named One has signified the Trinity. If you name Christ, you imply both God the Father by Whom the Son was anointed, and the Son Himself Who was anointed, and the Holy Spirit with Whom He was anointed. For it is written: “This Jesus of Nazareth, Whom God anointed with the Holy Spirit.”[Acts 10:38] And if you name the Father, you denote equally His Son and the Spirit of His mouth, if, that is, you apprehend it in your heart. And if you speak of the Spirit, you name also God the Father, from Whom the Spirit proceeds, and the Son, inasmuch as He ... 101. This is the oil of gladness, of which the prophet says: “God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows.” Lastly, Peter says that Jesus was anointed with the Spirit, as you read: “Ye know that word which went through all Judea beginning from Galilee after the baptism which John preached, even Jesus of Nazareth, how God anointed Him with the Holy Spirit.”[Acts 10:37-38] The Holy Spirit is, then, the oil of gladness. ... when he had seen in his prayer heaven opened and a certain vessel tied at the four corners, as it were a sheet in which were all kinds of four-footed beasts and wild beasts and fowls of the air, “a voice came to him saying, Arise, Peter, kill and eat. And Peter said, Be it far from me, Lord, I have never eaten anything common or unclean. And again a voice came to him, saying, What God hath cleansed call not thou common. And this was done three times, and the vessel was received back into heaven.”[Acts 10:11] And so when Peter was silently thinking over this with himself, and the servants of Cornelius appointed by the Angel had come to him, the Spirit said to him, “Lo, men are seeking thee, rise therefore, and go down and go with them; doubt not, for I ... ... said, Be it far from me, Lord, I have never eaten anything common or unclean. And again a voice came to him, saying, What God hath cleansed call not thou common. And this was done three times, and the vessel was received back into heaven.” And so when Peter was silently thinking over this with himself, and the servants of Cornelius appointed by the Angel had come to him, the Spirit said to him, “Lo, men are seeking thee, rise therefore, and go down and go with them; doubt not, for I have sent thee.”[Acts 10:19-20] 106. Then, again, because the Angel is sent to Cornelius, the Holy Spirit speaks to Peter: “For the eyes of the Lord are over the faithful of the earth.” Nor is it without a purpose that when He had said before, “What God hath cleansed call not thou common,”[Acts 10:15] the Holy Spirit came upon the Gentiles to purify them, when it is manifest that the operation of the Spirit is a divine operation. But Peter, when sent by the Spirit, did not wait for the command of God the Father, but acknowledged that that message was from the Spirit Himself, and the grace that of the Spirit Himself, when he said: “If, then, God has granted them the ... 65. To me, then, does this message come, and Holy Scripture says: “Dost thou teach this, is it thus that thou instructest the people of God? Knowest thou not that thy example is a danger to others? save that perchance thou complainest that thy prayer is not heard. First of all this is shameless arrogance, to desire to obtain for thyself what thou knowest to have been denied to many, even saints, when thou art aware that God is no respecter of persons?”[Acts 10:34] For although God is merciful, yet if He always heard all, He would appear to act no longer of His own free will, but by a kind of necessity. Then, since all ask, if He were to hear all, no one would die. For how much dost thou daily pray? Is, then, God’s appointment to ... 82. Then, speaking of the Father, He added: “For whom it has been prepared,” to show that the Father also is not wont to give heed merely to requests, but to merits; for God is not a respecter of persons.[Acts 10:34] Wherefore also the Apostle says: “Whom He did foreknow, He also did predestinate.” He did not predestinate them before He knew them, but He did predestinate the reward of those whose merits He foreknew. 16. And what is the intention of the Scripture which teaches us that Peter fasted, and that the revelation concerning the baptism of Gentiles was made to him when fasting and praying,[Acts 10:10] except to show that the Saints themselves advance when they fast. Finally, Moses received the Law when he was fasting; and so Peter when fasting was taught the grace of the New Testament. Daniel too by virtue of his fast stopped the mouths of the lions and saw the events of future times. And what safety can there be for us unless we wash away our sins by fasting, since Scripture says that fasting and ... ... and all of us who were liable to death and bound by the debt of the handwriting that could not be paid, He freed, by taking it away out of the midst and affixing it to His cross for a trophy. At the same hour, too, to Peter, in an ecstasy of mind, there was divinely revealed both the calling of the Gentiles by the letting down of the Gospel vessel from heaven, and also the cleansing of all the living creatures contained in it, when a voice came to him and said to him: “Rise, Peter; kill and eat;”[Acts 10:11] which vessel, let down from heaven by the four corners, is plainly seen to signify nothing else than the Gospel. For although, as it is divided by the fourfold narrative of the Evangelists, it seems to have “four corners” (or beginnings), yet the ...Nicene and Post-Nicene Fathers, Series 1, Volume 12, page 56, footnote 1 (Image)
Chrysostom: Homilies on First and Second Corinthians
Homilies on First Corinthians. (HTML)
Homily X (HTML)
CCEL Footnote 57 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 417, 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 Timothy, Titus, and Philemon. (HTML)
Homilies on 1 Timothy. (HTML)
1 Timothy 1:12-14 (HTML)
CCEL Footnote 1119 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 107, footnote 3 (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 Doctrine of Christ soon spread throughout All the World. (HTML)
CCEL Footnote 285 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 30, footnote 2 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Counter-statements of Theodoret. (HTML)
CCEL Footnote 210 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 198, footnote 6 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)
The Unconfounded. (HTML)
CCEL Footnote 1281 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 545, footnote 7 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
Life and Works of Rufinus with Jerome's Apology Against Rufinus. (HTML)
A Commentary on the Apostles' Creed. (HTML)
Section 6. And in Christ Jesus, His Only Son, Our Lord (HTML)
CCEL Footnote 3270 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 334, footnote 2 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse I (HTML)
Texts Explained; Secondly, Psalm xlv. 7, 8. Whether the words 'therefore,' 'anointed,' &c., imply that the Word has been rewarded. Argued against first from the word 'fellows' or 'partakers.' He is anointed with the Spirit in His manhood to sanctify human nature. Therefore the Spirit descended on Him in Jordan, when in the flesh. And He is said to sanctify Himself for us, and give us the glory He has received. The word 'wherefore' implies His divinity. 'Thou hast loved righteousness,' &c., do not imply trial or choice. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 334, footnote 5 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse I (HTML)
Texts Explained; Secondly, Psalm xlv. 7, 8. Whether the words 'therefore,' 'anointed,' &c., imply that the Word has been rewarded. Argued against first from the word 'fellows' or 'partakers.' He is anointed with the Spirit in His manhood to sanctify human nature. Therefore the Spirit descended on Him in Jordan, when in the flesh. And He is said to sanctify Himself for us, and give us the glory He has received. The word 'wherefore' implies His divinity. 'Thou hast loved righteousness,' &c., do not imply trial or choice. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 360, footnote 13 (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)
Chapter XVI.--Introductory to Proverbs viii. 22, that the Son is not a Creature. Arian formula, a creature but not as one of the creatures; but each creature is unlike all other creatures; and no creature can create. The Word then differs from all creatures in that in which they, though otherwise differing, all agree together, as creatures; viz. in being an efficient cause; in being the one medium or instrumental agent in creation; moreover in being the revealer of the Father; and in being the object of worship. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 445, footnote 7 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse IV (HTML)
That the Son is the Co-existing Word, argued from the New Testament. Texts from the Old Testament continued; especially Ps. cx. 3. Besides, the Word in Old Testament may be Son in New, as Spirit in Old Testament is Paraclete in New. Objection from Acts x. 36; answered by parallels, such as 1 Cor. i. 5. Lev. ix. 7. &c. Necessity of the Word's taking flesh, viz. to sanctify, yet without destroying, the flesh. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 446, footnote 16 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse IV (HTML)
That the Son is the Co-existing Word, argued from the New Testament. Texts from the Old Testament continued; especially Ps. cx. 3. Besides, the Word in Old Testament may be Son in New, as Spirit in Old Testament is Paraclete in New. Objection from Acts x. 36; answered by parallels, such as 1 Cor. i. 5. Lev. ix. 7. &c. Necessity of the Word's taking flesh, viz. to sanctify, yet without destroying, the flesh. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 126, footnote 13 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Heliodorus. (HTML)
CCEL Footnote 1852 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 152, footnote 4 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Lucinius. (HTML)
CCEL Footnote 2205 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 164, footnote 1 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Salvina. (HTML)
CCEL Footnote 2397 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 164, footnote 3 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Salvina. (HTML)
CCEL Footnote 2399 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 245, footnote 2 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Rusticus. (HTML)
CCEL Footnote 3406 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 400, footnote 17 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book II (HTML)
CCEL Footnote 4809 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 401, footnote 15 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book II (HTML)
CCEL Footnote 4828 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 418, footnote 7 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Vigilantius. (HTML)
CCEL Footnote 4954 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 15, footnote 5 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On Baptism. (HTML)
CCEL Footnote 585 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 60, footnote 2 (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 1165 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 130, footnote 13 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
Continuation of the Discourse on the Holy Ghost. (HTML)
CCEL Footnote 2200 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 149, footnote 11 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Mysteries. III: On Chrism. (HTML)
CCEL Footnote 2427 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 327, footnote 8 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Fifth Theological Oration. On the Holy Spirit. (HTML)
CCEL Footnote 3747 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 18, footnote 7 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
Against those who assert that the baptism in the name of the Father alone is sufficient. (HTML)
CCEL Footnote 948 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 25, footnote 5 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
That the Holy Spirit is in every conception inseparable from the Father and the Son, alike in the creation of perceptible objects, in the dispensation of human affairs, and in the judgment to come. (HTML)
CCEL Footnote 1058 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 31, footnote 6 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
Against those who assert that the Spirit ought not to be glorified. (HTML)
CCEL Footnote 1134 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 35, footnote 1 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
The glorifying of the enumeration of His attributes. (HTML)
CCEL Footnote 1180 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 78b, footnote 6 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
Book IV (HTML)
Concerning Faith and Baptism. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 99, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book I. (HTML)
Chapter III. The statement of the Apostle, that all things are of the Father by the Son, does not separate the Spirit from Their company, since what is referred to one Person is also attributed to each. So those baptized in the Name of Christ are held to be baptized in the Name of the Father and of the Holy Spirit, if, that is, there is belief in the Three Persons, otherwise the baptism will be null. This also applies to baptism in the Name of the Holy Spirit. If because of one passage the Holy Spirit is separated from the Father and the Son, it will necessarily follow from other passages that the Father will be subordinated to the Son. The Son is worshipped by angels, not by the Spirit, for the latter is His witness, not His servant. Where (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 107, footnote 2 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book I. (HTML)
Chapter IX. The Holy Spirit is rightly called the ointment of Christ, and the oil of gladness; and why Christ Himself is not the ointment, since He was anointed with the Holy Spirit. It is not strange that the Spirit should be called Ointment, since the Father and the Son are also called Spirit. And there is no confusion between them, since Christ alone suffered death, Whose saving cross is then spoken of. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 128, footnote 1 (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)
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 128, footnote 2 (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)
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 128, footnote 5 (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)
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 171, footnote 2 (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 1482 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 294, 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 VI. Wishing to answer the above-stated objection somewhat more fully, he maintains that this request, had it not been impossible in itself, would have been possible for Christ to grant; especially as the Father has given all judgment to Him; which gift we must understand to have been given without any feature of imperfection. However, he proves that the request must be reckoned amongst the impossibilities. To make it really possible, he teaches that Christ's answer must be taken in accordance with His human nature, and shows this next by an exposition of the passage. Lastly, he once more confirms the reply he has given on the impossibility of Christ's session. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 459, footnote 5 (Image)
Ambrose: Select Works and Letters
Selections from the Letters of St. Ambrose. (HTML)
Epistle LXIII: To the Church at Vercellæ. (HTML)
CCEL Footnote 3669 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 213, footnote 6 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults. (HTML)
Book III. Of the Canonical System of the Daily Prayers and Psalms. (HTML)
Chapter III. How throughout all the East the services of Tierce, Sext, and None are ended with only three Psalms and prayers each; and the reason why these spiritual offices are assigned more particularly to those hours. (HTML)