Early Church Fathers Scripture Index : Texts
2 Corinthians 10
There are 69 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 8, footnote 7 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Clement of Rome (HTML)
First Epistle to the Corinthians (HTML)
Chapter XIII.—An exhortation to humility. (HTML)
CCEL Footnote 55 (In-Text, Margin)
Let us therefore, brethren, be of humble mind, laying aside all haughtiness, and pride, and foolishness, and angry feelings; and let us act according to that which is written (for the Holy Spirit saith, “Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, neither let the rich man glory in his riches; but let him that glorieth glory in the Lord, in diligently seeking Him, and doing judgment and righteousness”[2 Corinthians 10:17]), being especially mindful of the words of the Lord Jesus which He spake, teaching us meekness and long-suffering. For thus He spoke: “Be ye merciful, that ye may obtain mercy; forgive, that it may be forgiven to you; as ye do, so shall it be done unto you; as ye judge, so ...
Ante-Nicene Fathers, Volume 1, page 27, footnote 2 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Mathetes (HTML)
Epistle to Diognetus (HTML)
Chapter V.—The manners of the Christians. (HTML)
CCEL Footnote 284 (In-Text, Margin)
... confessedly striking method of life. They dwell in their own countries, but simply as sojourners. As citizens, they share in all things with others, and yet endure all things as if foreigners. Every foreign land is to them as their native country, and every land of their birth as a land of strangers. They marry, as do all [others]; they beget children; but they do not destroy their offspring. They have a common table, but not a common bed. They are in the flesh, but they do not live after the flesh.[2 Corinthians 10:3] They pass their days on earth, but they are citizens of heaven. They obey the prescribed laws, and at the same time surpass the laws by their lives. They love all men, and are persecuted by all. They are unknown and condemned; they are put to death, ...
Ante-Nicene Fathers, Volume 1, page 114, footnote 8 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to Hero, a Deacon of Antioch (HTML)
Chapter VI—Exhortations to purity and caution. (HTML)
CCEL Footnote 1288 (In-Text, Margin)
Keep thyself pure as the habitation of God. Thou art the temple of Christ. Thou art the instrument of the Spirit. Thou knowest in what way I have brought thee up. Though I am the least of men, do thou seek to follow me, be thou an imitator of my conduct. I do not glory in the world, but in the Lord. I exhort Hero, my son; “but let him that glorieth, glory in the Lord.”[2 Corinthians 10:17] May I have joy of thee, my dear son, whose guardian may He be who is the only unbegotten God, and the Lord Jesus Christ! Do not believe all persons, do not place confidence in all; nor let any man get the better of thee by flattery. For many are the ministers of Satan; and “he that is hasty to believe is light ...
Ante-Nicene Fathers, Volume 2, page 219, footnote 1 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book I (HTML)
Chapter VI.—The Name Children Does Not Imply Instruction in Elementary Principles. (HTML)
But if human wisdom, as it remains to understand, is the glorying in knowledge, hear the law of Scripture: “Let not the wise man glory in his wisdom, and let not the mighty man glory in his might; but let him that glorieth glory in the Lord.”[2 Corinthians 10:17] But we are God-taught, and glory in the name of Christ. How then are we not to regard the apostle as attaching this sense to the milk of the babes? And if we who preside over the Churches are shepherds after the image of the good Shepherd, and you the sheep, are we not to regard the Lord as preserving consistency in the use of figurative speech, when He speaks also of the ...
Ante-Nicene Fathers, Volume 2, page 374, footnote 4 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book II (HTML)
Chapter XX.—The True Gnostic Exercises Patience and Self-Restraint. (HTML)
... congregation of the gods; He judgeth in the midst of the gods.” Who are they? Those that are superior to Pleasure, who rise above the passions, who know what they do—the Gnostics, who are greater than the world. “I said, Ye are Gods; and all sons of the Highest.” To whom speaks the Lord? To those who reject as far as possible all that is of man. And the apostle says, “For ye are not any longer in the flesh, but in the Spirit.” And again he says, “Though in the flesh, we do not war after the flesh.”[2 Corinthians 10:3] “For flesh and blood cannot inherit the kingdom of God, neither doth corruption inherit incorruption.” “Lo, ye shall die like men,” the Spirit has said, confuting us.
Ante-Nicene Fathers, Volume 2, page 382, footnote 2 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book III (HTML)
CCEL Footnote 2445 (In-Text, Margin)
... in concupiscendo continentia. Non docet autem ea solummodo esse temperantes, siquidem præbet nobis temperantiam, ut quæ sit divina potestas et gratia. Dicendum est ergo, quidnam nostris videatur de eo, quod est propositum. Nos quidem castitatem, et eos, quibus hoc a Deo datum est, beatos decimus: monogamiam autem, et quæ consistit in uno solum matrimonio, honestatem admira tour; dicerites tamen oportere aliorum misereri, et “alterum alterius onera portare,” ne “quis, cure” recte “stare videatur,”[2 Corinthians 10:12] ipse quoque “cadat.” De secundis autum nuptiis: “Si uraris,” inquit Apostolus, “jungere matrimonio.”
Ante-Nicene Fathers, Volume 2, page 419, footnote 5 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book IV. (HTML)
Chapter VII.—The Blessedness of the Martyr. (HTML)
... for why is my liberty judged of by another conscience? For if I by grace am partaker, why am I evil spoken of for that for which I give thanks? Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.” “For though we walk in the flesh, we do not war after the flesh; for the weapons of our warfare are not carnal, but mighty through God to the demolition of fortifications, demolishing thoughts, and every high thing which exalteth itself against the knowledge of Christ.”[2 Corinthians 10:3-5] Equipped with these weapons, the Gnostic says: O Lord, give opportunity, and receive demonstration; let this dread event pass; I contemn dangers for the love I bear to Thee.
Ante-Nicene Fathers, Volume 2, page 519, footnote 4 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VI (HTML)
Chapter XVIII.—The Use of Philosophy to the Gnostic. (HTML)
The primacy of knowledge the apostle shows to those capable of reflection, in writing to those Greeks of Corinth, in the following terms: “But having hope, when your faith is increased, that we shall be magnified in you according to our rule abundantly, to preach the Gospel beyond you.”[2 Corinthians 10:15-16] He does not mean the extension of his preaching locally: for he says also that in Achaia faith abounded; and it is related also in the Acts of the Apostles that he preached the word in Athens. But he teaches that knowledge (gnosis), which is the perfection of faith, goes beyond catechetical instruction, in accordance with the magnitude of the ...
Ante-Nicene Fathers, Volume 2, page 519, footnote 6 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VI (HTML)
Chapter XVIII.—The Use of Philosophy to the Gnostic. (HTML)
... increased, that we shall be magnified in you according to our rule abundantly, to preach the Gospel beyond you.” He does not mean the extension of his preaching locally: for he says also that in Achaia faith abounded; and it is related also in the Acts of the Apostles that he preached the word in Athens. But he teaches that knowledge (gnosis), which is the perfection of faith, goes beyond catechetical instruction, in accordance with the magnitude of the Lord’s teaching and the rule of the Church.[2 Corinthians 10:13-15] Wherefore also he proceeds to add, “And if I am rude in speech, yet I am not in knowledge.”
Ante-Nicene Fathers, Volume 2, page 526, footnote 8 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VII (HTML)
Chapter III.—The Gnostic Aims at the Nearest Likeness Possible to God and His Son. (HTML)
For “to bring themselves into captivity,” and to slay themselves, putting to death “the old man, who is through lusts corrupt,” and raising the new man from death, “from the old conversation,” by abandoning the passions, and becoming free of sin, both the Gospel and the apostle enjoin.[2 Corinthians 10:5]
Ante-Nicene Fathers, Volume 3, page 73, footnote 14 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
On Idolatry. (HTML)
Concerning Military Service. (HTML)
CCEL Footnote 319 (In-Text, Margin)
... sacrament, the standard of Christ and the standard of the devil, the camp of light and the camp of darkness. One soul cannot be due to two masters —God and Cæsar. And yet Moses carried a rod, and Aaron wore a buckle, and John (Baptist) is girt with leather and Joshua the son of Nun leads a line of march; and the People warred: if it pleases you to sport with the subject. But how will a Christian man war, nay, how will he serve even in peace, without a sword, which the Lord has taken away?[2 Corinthians 10:4] For albeit soldiers had come unto John, and had received the formula of their rule; albeit, likewise, a centurion had believed; still the Lord afterward, in disarming Peter, unbe**d every soldier. No dress is lawful among us, if assigned to ...
Ante-Nicene Fathers, Volume 3, page 689, footnote 7 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Prayer. (HTML)
Answer to the Foregoing Arguments. (HTML)
CCEL Footnote 8913 (In-Text, Margin)
... the institution of his predecessor is to be overturned.” Many yield up their own judgment, and its consistency, to the custom of others. Granted that virgins be not compelled to be veiled, at all events such as voluntarily are so should not be prohibited; who, likewise, cannot deny themselves to be virgins, content, in the security of a good conscience before God, to damage their own fame. Touching such, however, as are betrothed, I can with constancy “above my small measure”[2 Corinthians 10:13] pronounce and attest that they are to be veiled from that day forth on which they shuddered at the first bodily touch of a man by kiss and hand. For in them everything has been forewedded: their age, through maturity; their flesh, through age; their ...
Ante-Nicene Fathers, Volume 4, page 89, footnote 2 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Modesty. (HTML)
The Same Subject Continued. (HTML)
CCEL Footnote 850 (In-Text, Margin)
Come, now, if he had not “wholly saddened” so many persons in the first Epistle; if he had “rebuked” none, had “terrified”[2 Corinthians 10:9] none; if he had “smitten” the incestuous man alone; if, for his cause, he had sent none into panic, had struck (no) “inflated” one with consternation,—would it not be better for you to suspect, and more believing for you to argue, that rather some one far different had been in the same predicament at that time among the Corinthians; so that, rebuked, and terrified, and already wounded with mourning, he therefore—the moderate nature of ...
Ante-Nicene Fathers, Volume 4, page 332, footnote 1 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book III (HTML)
On the Opposing Powers. (HTML)
... Thee, and the rest of the thought shall observe to Thee a festival day.” That this, however, is also brought about by the opposing powers, is shown by Solomon in the book of Ecclesiastes in the following manner: “If the spirit of the ruler rise up against thee, leave not thy place; for soundness restrains great offences.” The Apostle Paul also will bear testimony to the same point in the words: “Casting down imaginations, and every high thing that exalted itself against the knowl edge of Christ.”[2 Corinthians 10:5] That it is an effect due to God, nevertheless, is declared by David, when he says in the Psalms, “Blessed is the man whose help is in Thee, O Lord, Thy ascents (are) in his heart.” And the apostle says that “God put it into the heart of Titus.” That ...
Ante-Nicene Fathers, Volume 4, page 497, footnote 3 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book IV (HTML)
Chapter I (HTML)
... every wounded soul the reproaches uttered against the truth by this treatise of Celsus, or which proceed from opinions like his. And we need also thoughts which will pull down all edifices based on false opinions, and especially the edifice raised by Celsus in his work which resembles the building of those who said, “Come, let us build us a city, and a tower whose top shall reach to heaven.” Yea, we even require a wisdom which will throw down all high things that rise against the knowledge of God,[2 Corinthians 10:5] and especially that height of arrogance which Celsus displays against us. And in the next place, as we must not stop with rooting out and pulling down the hindrances which have just been mentioned, but must, in room of what has been rooted out, ...
Ante-Nicene Fathers, Volume 4, page 543, footnote 3 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book V (HTML)
Chapter I (HTML)
... whether we have done so successfully or not), and let us reply to them. And may God grant that we approach not our subject with our understanding and reason empty and devoid of divine inspiration, that the faith of those whom we wish to aid may not depend upon human wisdom, but that, receiving the “mind” of Christ from His Father, who alone can bestow it, and being strengthened by participating in the word of God, we may pull down “every high thing that exalteth itself against the knowledge of God,”[2 Corinthians 10:5] and the imagination of Celsus, who exalts himself against us, and against Jesus, and also against Moses and the prophets, in order that He who “gave the word to those who published it with great power” may supply us also, and bestow upon us “great ...
Ante-Nicene Fathers, Volume 4, page 572, footnote 9 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book V (HTML)
Chapter LXIV (HTML)
... crucified to me, and I unto the world.’” And this is the only phrase which, it appears, Celsus could remember out of Paul’s writings; and yet why should we not also employ innumerable other quotations from the Scriptures, such as, “For though we do walk in the flesh, we do not war after the flesh; (for the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds,) casting down imaginations, and every high thing that exalteth itself against the knowledge of God?”[2 Corinthians 10:3-5]
Ante-Nicene Fathers, Volume 4, page 631, footnote 1 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VII (HTML)
Chapter XLVI (HTML)
... who accepts the faith which the meanest place in Him, as well as the more refined and intelligent piety of the learned; seeing that both alike address to the Creator of the world their prayers and thanksgivings through the High Priest who has set before men the nature of pure religion. We say, then, that those who are stigmatized as “lamed and mutilated in spirit,” as “living only for the sake of the body which is dead,” are persons whose endeavour it is to say with sincerity: “For though we live[2 Corinthians 10:3-4] in the flesh, we do not war according to the flesh; for the weapons of our warfare are not fleshly, but mighty through God.” It is for those who throw out such vile accusations against men who desire to be God’s servants, to beware lest, by the ...
Ante-Nicene Fathers, Volume 5, page 545, footnote 2 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book III. (HTML)
In the Epistle of Peter to them of Pontus: “Nor let any of you suffer as a thief, or a murderer, or as an evil-doer, or as a minder of other people’s business,[2 Corinthians 10:13-14] but as a Christian.”
Ante-Nicene Fathers, Volume 6, page 43, footnote 13 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Gregory Thaumaturgus. (HTML)
Dubious or Spurious Writings. (HTML)
A Sectional Confession of Faith. (HTML)
Section XI. (HTML)
... “But I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God, that I should be the minister of Jesus Christ to the Gentiles, ministering the Gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost. I have therefore whereof I may glory through Jesus Christ in those things which pertain to God. For I dare not to speak of any of those things which Christ hath not wrought by me,[2 Corinthians 10:13-16] to make the Gentiles obedient, by word and deed, through mighty signs and wonders, by the power of the Holy Spirit.” And again: “Now I beseech you, brethren, for our Lord Jesus Christ’s sake, and by the love of the Spirit.” And these things, indeed, ...
Ante-Nicene Fathers, Volume 6, page 371, footnote 14 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
From the Discourse on the Resurrection. (HTML)
Part III. (HTML)
A Synopsis of Some Apostolic Words from the Same Discourse. (HTML)
... these very things that David entreated God, grieving that he thought of those things which he did not will: “O cleanse Thou me from my secret faults. Keep Thy servant also from presumptuous sins, lest they get the dominion over me; so shall I be undefiled, and innocent from the great offence.” And the apostle too, in another place: “Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.”[2 Corinthians 10:5]
Ante-Nicene Fathers, Volume 6, page 372, footnote 4 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
From the Discourse on the Resurrection. (HTML)
Part III. (HTML)
A Synopsis of Some Apostolic Words from the Same Discourse. (HTML)
... which is our protection, let us have “the breastplate of righteousness, and your feet shod with the preparation of the Gospel (of peace). Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the spirit, which is the Word of God,” that ye may be able to stand against the wiles of the devil; “casting down imaginations, and every high thing that exalteth itself against the knowledge of Christ,”[2 Corinthians 10:5] “for we wrestle not against flesh and blood;” “for that which I do, I allow not; for what I would, that do I not: but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that ...
Ante-Nicene Fathers, Volume 8, page 388, footnote 8 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Apocrypha of the New Testament. (HTML)
The History of Joseph the Carpenter. (HTML)
CCEL Footnote 1714 (In-Text, Margin)
... enemies, and will fight for them in the day of conflict. And He will examine every single foolish and idle word which men speak, and they shall give an account of it. For as no one shall escape death, so also the works of every man shall be laid open on the day of judgment, whether they have been good or evil. Tell them also this word which I have said to you to-day: Let not the strong man glory in his strength, nor the rich man in his riches; but let him who wishes to glory, glory in the Lord.[2 Corinthians 10:17]
Ante-Nicene Fathers, Volume 8, page 675, footnote 2 (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 Simon Cephas in the City of Rome. (HTML)
CCEL Footnote 3141 (In-Text, Margin)
... restored to life, took Simon with him to his house, and entertained him in a suitable manner, while he and all his household believed in Christ, that He is the Son of the living God. And many of the Jews and of the pagans became disciples there. And, when there was great rejoicing at his teaching, he built churches there, in Rome and in the cities round about, and in all the villages of the people of Italy; and he served there in the rank of the Superintendence of Rulers twenty-five years.[2 Corinthians 10:13-16]
Ante-Nicene Fathers, Volume 9, page 233, footnote 1 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Epistles of Clement. (HTML)
The First Epistle of Clement to the Corinthians. (HTML)
An Exhortation to Humility. (HTML)
CCEL Footnote 4060 (In-Text, Margin)
Let us therefore, brethren, be of humble mind, laying aside all haughtiness, and pride, and foolishness, and angry feelings; and let us act according to that which is written (for the Holy Spirit saith, “Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, neither let the rich man glory in his riches; but let him that glorieth glory in the Lord, in diligently seeking Him, and doing judgment and righteousness”[2 Corinthians 10:17]), being especially mindful of the words of the Lord Jesus which He spake teaching us meekness and long-suffering. For thus He spoke: “Be ye merciful, that ye may obtain mercy; forgive, that it may be forgiven to you; as ye do, so shall it be done unto you; as ye judge, so ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 140, footnote 8 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He speaks of his design of forsaking the profession of rhetoric; of the death of his friends, Nebridius and Verecundus; of having received baptism in the thirty-third year of his age; and of the virtues and death of his mother, Monica. (HTML)
He Entreats God for Her Sins, and Admonishes His Readers to Remember Her Piously. (HTML)
CCEL Footnote 796 (In-Text, Margin)
... shall say to his brother, Thou fool, shall be in danger of hell fire.” And woe even unto the praiseworthy life of man, if, putting away mercy, Thou shouldest investigate it. But because Thou dost not narrowly inquire after sins, we hope with confidence to find some place of indulgence with Thee. But whosoever recounts his true merits to Thee, what is it that he recounts to Thee but Thine own gifts? Oh, if men would know themselves to be men; and that “he that glorieth” would “glory in the Lord!”[2 Corinthians 10:17]
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 237, footnote 2 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the creation of angels and men, and of the origin of evil. (HTML)
What Defence is Made by Sound Faith Regarding God’s Unchangeable Counsel and Will, Against the Reasonings of Those Who Hold that the Works of God are Eternally Repeated in Revolving Cycles that Restore All Things as They Were. (HTML)
CCEL Footnote 554 (In-Text, Margin)
... shatters these revolving circles which conjecture frames. For that which specially leads these men astray to refer their own circles to the straight path of truth, is, that they measure by their own human, changeable, and narrow intellect the divine mind, which is absolutely unchangeable, infinitely capacious, and without succession of thought, counting all things without number. So that saying of the apostle comes true of them, for, “comparing themselves with themselves, they do not understand.”[2 Corinthians 10:12] For because they do, in virtue of a new purpose, whatever new thing has occurred to them to be done (their minds being changeable), they conclude it is so with God; and thus compare, not God,—for they cannot conceive God, but think of one like ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 579, footnote 3 (Image)
Augustine: The City of God, Christian Doctrine
Examples of True Eloquence Drawn from the Epistles of Paul and the Prophecies of Amos. (HTML)
CCEL Footnote 1946 (In-Text, Margin)
... its truth. If he had said, “I am indeed rude in speech, but not in knowledge,” we could not in any way have put another meaning upon it. He did not hesitate plainly to assert his knowledge, because without it he could not have been the teacher of the Gentiles. And certainly if we bring forward anything of his as a model of eloquence, we take it from those epistles which even his very detractors, who thought his bodily presence weak and his speech contemptible, confessed to be weighty and powerful.[2 Corinthians 10:10]
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 180, footnote 3 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
He expounds this trinity that he has found in knowledge by commending Christian faith. (HTML)
Why the Son of God Took Man Upon Himself from the Race of Adam, and from a Virgin. (HTML)
... that he might be conquered by the death of the Author of life: the conqueror of the first Adam, who held fast the human race, conquered by the second Adam, and losing the Christian race, freed out of the human race from human guilt, through Him who was not in the guilt, although He was of the race; that that deceiver might be conquered by that race which he had conquered by guilt. And this was so done, in order that man may not be lifted up, but “that he that glorieth should glory in the Lord.”[2 Corinthians 10:17] For he who was conquered was only man; and he was therefore conquered, because he lusted proudly to be a god. But He who conquered was both man and God; and therefore He so conquered, being born of a virgin, because God in humility did not, as He ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 413, footnote 1 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On the Good of Marriage. (HTML)
Section 34 (HTML)
CCEL Footnote 2022 (In-Text, Margin)
34. But those of ours who have wives we advise, with all our power, that they dare not to judge of those holy fathers after their own weakness, comparing, as the Apostle says, themselves with themselves;[2 Corinthians 10:12] and therefore, not understanding how great strength the soul hath, doing service unto righteousness against lusts, that it acquiesce not in carnal motions of this sort, or suffer them to glide on or advance unto sexual intercourse beyond the necessity of begetting children, so far as the order of nature, so far as the use of custom, so far as the decrees of laws prescribe. Forsooth it is on ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 436, footnote 3 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
Of Holy Virginity. (HTML)
Section 51 (HTML)
CCEL Footnote 2208 (In-Text, Margin)
51. But I contend not with those, who assert that a man can in this life live without any sin: I contend not, I gainsay not. For perhaps we take measure of the great from out our own misery, and, comparing ourselves with ourselves, understand not.[2 Corinthians 10:12] One thing I know, that those great ones, such as we are not, such as we have not as yet made proof of, by how much they are great, by so much humble themselves in all things, that they may find grace before God. For, let them be how great soever they will, “there is no servant greater than his Lord, nor disciple greater than his master.” And assuredly He is the Lord, Who ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 290, 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)
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 856 (In-Text, Margin)
... society itself, for the sake of which it is that the procreation of children is required. In the present altered state of customs and laws, men can have no pleasure in a plurality of wives, except from an excess of lust; and so the mistake arises of supposing that no one could ever have had many wives but from sensuality and the vehemence of sinful desires. Unable to form an idea of men whose force of mind is beyond their conception, they compare themselves with themselves, as the apostle says,[2 Corinthians 10:12] and so make mistakes. Conscious that, in their intercourse though with one wife only, they are often influenced by mere animal passion instead of an intelligent motive, they think it an obvious inference that, if the limits of moderation are not ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 642, footnote 2 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
The Correction of the Donatists. (HTML)
Chapter 6 (HTML)
CCEL Footnote 2518 (In-Text, Margin)
24. For in this sense also we may interpret without absurdity the declaration of the blessed Apostle Paul, when he says, "Having in a readiness to revenge all disobedience, when your obedience is fulfilled."[2 Corinthians 10:6] Whence also the Lord Himself bids the guests in the first instance to be invited to His great supper, and afterwards compelled; for on His servants making answer to Him, "Lord, it is done as Thou hast commanded, and yet there is room," He said to them, "Go out into the highways and hedges, and compel them to come in." In those, therefore, who were first brought in with gentleness, the former ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 92, footnote 11 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
No Man Justified by Works. (HTML)
CCEL Footnote 805 (In-Text, Margin)
... “When I perceived that nobody could be continent, except God gave it to him; and that this was the very point of wisdom, to know whose gift she was; I approached unto the Lord, and I besought Him.” This indeed is the very wisdom which is called piety, in which is worshipped “the Father of lights, from whom is every best giving and perfect gift.” This worship, however, consists in the sacrifice of praise and giving of thanks, so that the worshipper of God boasts not in himself, but in Him.[2 Corinthians 10:17] Accordingly, by the law of works, God says to us, Do what I command thee; but by the law of faith we say to God, Give me what Thou commandest. Now this is the reason why the law gives its command,—to admonish us what faith ought to do, that is, that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 111, footnote 11 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
An Objection. (HTML)
CCEL Footnote 1081 (In-Text, Margin)
... live righteously is a work that belongs to ourselves, I undertook to show that even this too is a divine work. This I have done in the present book, with perhaps a fuller statement than is necessary, although I seem to myself to have said too little against the opponents of the grace of God. And I am never so much delighted in my treatment of a subject as when Scripture comes most copiously to my aid; and when the question to be discussed requires that “he that glorieth should glory in the Lord;”[2 Corinthians 10:17] and that we should in all things lift up our hearts and give thanks to the Lord our God, from whom, “as the Father of lights, every good and every perfect gift cometh down.” Now if a gift is not God’s gift, because it is wrought by us, or because we ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 296, footnote 6 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
Book II (HTML)
God Not the Author of the Evil in Those Whom He Creates. (HTML)
CCEL Footnote 2268 (In-Text, Margin)
... destined to perdition unless they are born again, they belong to the seed which was cursed from the beginning, by the fault of the primitive disobedience. This fault, however, is turned to good account by the Maker of even the vessels of wrath, that He may make known the riches of His glory on the vessels of mercy: and that no one may attribute to any merits of his own, pertaining as he does to the self-same mass, his deliverance through grace; but “he that glorieth, let him glory in the Lord.”[2 Corinthians 10:17]
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 437, footnote 9 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Grace and Free Will. (HTML)
Two Letters Written by Augustin to Valentinus and the Monks of Adrumetum. (HTML)
Letter I (HTML)
CCEL Footnote 2924 (In-Text, Margin)
3. From this you may understand why I wrote the letter which has been referred to, to Sixtus, presbyter of the Church at Rome, against the new Pelagian heretics, who say that the grace of God is bestowed according to our own merits, so that he who glories has to glory not in the Lord, but in himself,—that is to say, in man, not in the Lord. This, however, the apostle forbids in these words: “Let no man glory in man;” while in another passage he says, “He that glorieth let him glory in the Lord.”[2 Corinthians 10:17] But these heretics, under the idea that they are justified by their own selves, just as if God did not bestow on them this gift, but they themselves obtained it by themselves, glory of course in themselves, and not in the Lord. Now, the apostle says ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 68, footnote 12 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter II. 1–11. (HTML)
CCEL Footnote 228 (In-Text, Margin)
... Therefore the “six water-pots containing two or three metretæ apiece” are six periods of time, containing the prophecy relating to all nations, whether as represented in two sorts of men, namely, Jews and Greeks, as the apostle often mentions them; or in three sorts, on account of the three sons of Noah. For the prophecy was represented as reaching unto all nations. And because of that reaching it is called a measure, even as the apostle says, “We have received a measure for reaching unto you.”[2 Corinthians 10:13] For in preaching the gospel to the Gentiles, he says, “A measure for reaching unto you.”
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 188, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm L (HTML)
CCEL Footnote 1789 (In-Text, Margin)
... have given them to be nursed; but those that cherish, cherish not their own, but those of others: but he himself had borne, he was himself cherishing, to no nurse did commit what he had borne; for he had said, “Of whom I travail again until Christ be formed in you.” He did cherish them, and gave milk. But there were some as it were learned and spiritual men who detracted from Paul. “His letters indeed, say they, are weighty and powerful; but the presence of his body weak, and speech contemptible:”[2 Corinthians 10:10] he saith himself in his Epistle, that certain his detractors had said these words. They were sitting, and were detracting against their brother, and against that their mother’s son, to be fed with milk, they were laying a stumbling-block. “And ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 268, footnote 9 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXV (HTML)
CCEL Footnote 2544 (In-Text, Margin)
... contemplation. Some great inexplicable sight to us is promised: and this is God Himself that hath builded the city. Beauteous and graceful the city, how much more beauteous a Builder it hath! “For Thee a hymn is meet, O God,” he saith. But where? “In Sion:” in Babylon it is not meet. For when a man beginneth to be renewed, already with heart in Jerusalem he singeth, with the Apostle saying, “Our conversation is in the Heavens.” For “in the flesh though walking,” he saith, “not after the flesh we war.”[2 Corinthians 10:3] Already in longing we are there, already hope into that land, as it were an anchor, we have sent before, lest in this sea being tossed we suffer shipwreck. In like manner therefore as of a ship which is at anchor, we rightly say that already she is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 66, footnote 7 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Treatise Concerning the Christian Priesthood. (HTML)
Book IV (HTML)
CCEL Footnote 163 (In-Text, Margin)
6.: “Why, then, was not St. Paul ambitious of becoming perfect in this art? He makes no secret of his poverty of speech, but distinctly confesses himself to be unskilled, even telling the Corinthians so,[2 Corinthians 10:10] who were admired for their eloquence, and prided themselves upon it.”
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 68, footnote 3 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Treatise Concerning the Christian Priesthood. (HTML)
Book IV (HTML)
CCEL Footnote 176 (In-Text, Margin)
... of to-day, but from his time to this, yea and up to the end, even the appearing of Christ, he has been and will be profitable, and will continue to be so as long as the human race shall last. For as a wall built of adamant, so his writings fortify all the Churches of the known world, and he as a most noble champion stands in the midst, bringing into captivity every thought to the obedience of Christ, casting down imaginations, and every high thing which exalts itself against the knowledge of God,[2 Corinthians 10:5] and all this he does by those epistles which he has left to us full of wonders and of Divine wisdom. For his writings are not only useful to us, for the overthrow of false doctrine and the confirmation of the true, but they help not a little towards ...
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 379, footnote 1 (Image)
Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans
The Homilies of St. John Chrysostom on Paul's Epistle to the Romans (HTML)
Homily VII on Rom. iii. 9-18. (HTML)
CCEL Footnote 1281 (In-Text, Margin)
... uncircumcision, much rather was it now, since it is cast out from both periods. But after saying that “it was excluded,” he shows also, how. How then does he say it was excluded? “By what law? of works? Nay, but by the law of faith.” See he calls the faith also a law delighting to keep to the names, and so allay the seeming novelty. But what is the “law of faith?” It is, being saved by grace. Here he shows God’s power, in that He has not only saved, but has even justified, and led them to boasting,[2 Corinthians 10:17] and this too without needing works, but looking for faith only. And in saying this he attempts to bring the Jew who has believed to act with moderation, and to calm him that hath not believed, in such way as to draw him on to his own view. For he ...
Nicene and Post-Nicene Fathers, Series 1, Volume 14, page 378, footnote 2 (Image)
Chrysostom: Homilies on the Gospel of St. John and the Epistle to the Hebrews
The Homilies of St. John Chrysostom on the Epistle to the Hebrews. (HTML)
Hebrews 1.6—8 (HTML)
CCEL Footnote 2771 (In-Text, Margin)
“And every transgression and disobedience,” saith he. Not this one and that one, but “every” one. Nothing, he saith, remained unavenged, but “received a just recompense of reward,” instead of [saying] punishment. Why now spake he thus? Such is the manner of Paul, not to make much account of his phrases, but indifferently to put down words of evil sound, even in matters of good meaning. As also in another place he saith, “Bringing into captivity every thought to the obedience of Christ.”[2 Corinthians 10:5] (2 Cor. x. 5.) And again he hath put “the recompense” for punishment, as here he calleth punishment “reward.” “If it be a righteous thing,” he saith, “with God to recompense tribulation to them that trouble you, and to you who are troubled rest.” (2 ...
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 115, 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 Preaching of the Apostle Peter in Rome. (HTML)
CCEL Footnote 380 (In-Text, Margin)
2. For that divine and celestial grace which co-operates with its ministers, by their appearance and presence, quickly extinguished the kindled flame of evil, and humbled and cast down through them “every high thing that exalted itself against the knowledge of God.”[2 Corinthians 10:5]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 60, footnote 1 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
The Ecclesiastical History of Theodoret. (HTML)
Book I (HTML)
Letter written by the Emperor Constantine to Sapor, the King of Persia, respecting the Christians. (HTML)
“God does not permit those gifts which, in His beneficent Providence, He has bestowed upon men for the supply of their wants to be perverted according to every man’s desire. He only requires of men a pure mind and a spotless soul, and by these He weighs their deeds of virtue and piety. He is pleased with gentleness[2 Corinthians 10] and modesty; He loves the meek, and hates those who excite contentions; He loves faith, chastises unbelief; He breaks all power of boasting, and punishes the insolence of the proud. Men exalted with pride He utterly overthrows, and rewards the humble and the patient according to their deserts. Of a just sovereignty He maketh much, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 85, footnote 3 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
The Ecclesiastical History of Theodoret. (HTML)
Book II (HTML)
Concerning the cunning of Leontius, Bishop of Antioch, and the boldness of Flavianus and Diodorus. (HTML)
... saw that the people were exceedingly well-disposed towards these excellent men. However, putting a colour of courtesy on his speech, he requested that they would perform this act of worship in the churches. They were perfectly well aware of his evil intent. Nevertheless they set about obeying his behest and readily summoned their choir to the Church, exhorting them to sing praises to the good Lord. Nothing, however, could induce Leontius to correct his wickedness, but he put on the mask of equity,[2 Corinthians 10] and concealed the iniquity of Stephanus and Placidus. Men who had accepted the corruption of the faith of priests and deacons, although they had embraced a life of vile irregularity, he added to the roll; while others adorned with every kind of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 104, footnote 2 (Image)
Athanasius: Select Writings and Letters
Defence Against the Arians. (Apologia Contra Arianos.) (HTML)
Apologia Contra Arianos. (Defence Against the Arians.) (HTML)
Part I (HTML)
Introduction. (HTML)
... Nicomedia. He left the one contrary to the law, and contrary to the law invaded the other; having deserted his own without affection, and holding possession of another’s without reason; he lost his love for the first in his lust for another, without even keeping to that which he obtained at the prompting of his lust. For, behold, withdrawing himself from the second, again he takes possession of another’s, casting an evil eye all around him upon the cities of other men, and thinking that godliness[2 Corinthians 10:15] consists in wealth and in the greatness of cities, and making light of the heritage of God to which he had been appointed; not knowing that ‘where’ even ‘two or three are gathered in the name of the’ Lord, ‘there’ is the Lord ‘in the midst of them;’ ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 83, footnote 5 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
From Epiphanius, Bishop of Salamis, in Cyprus, to John, Bishop of Jerusalem. (HTML)
CCEL Footnote 1238 (In-Text, Margin)
... admitted him to the priesthood. You should, I think, have been grateful to me for this, knowing, as you surely must, that it is the fear of God which has compelled me to act in this way, and particularly when you recollect that God’s priesthood is everywhere the same, and that I have simply made provision for the wants of the Church. For, although each individual bishop of the Church has under him churches which are placed in his charge, and although no man may stretch himself beyond his measure,[2 Corinthians 10:14] yet the love of Christ, which is without dissimulation, is set up as an example to us all; and we must consider not so much the thing done as the time and place, the mode and motive, of doing it. I saw that the monastery contained a large number of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 84, footnote 3 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
From Epiphanius, Bishop of Salamis, in Cyprus, to John, Bishop of Jerusalem. (HTML)
CCEL Footnote 1244 (In-Text, Margin)
... in those churches of Cyprus which, although they were accounted to belong to my see, happened to be close to them, and this for the reason that my province was large and straggling. But for my part I have never ordained deaconesses nor sent them into the provinces of others, nor have I done anything to rend the Church. Why, then, have you thought fit to be so angry and indignant with me for that work of God which I have wrought for the edification of the brethren, and not for their destruction?[2 Corinthians 10:8] Moreover, I have been much surprised at the assertion which you have made to my clergy, that you sent me a message by that reverend presbyter, the abbot Gregory, that I was to ordain no one, and that I promised to comply, saying, “Am I a stripling, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 97, footnote 12 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Paulinus. (HTML)
CCEL Footnote 1412 (In-Text, Margin)
... of Moses and the prophets at the feet of Gamaliel and was glad that he had done so, for armed with this spiritual armour, he was able to say boldly “the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds;” armed with these we war “casting down imaginations and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ; and being in a readiness to revenge all disobedience.”[2 Corinthians 10:4-6] He writes to Timothy who had been trained in the holy writings from a child exhorting him to study them diligently and not to neglect the gift which was given him with the laying on of the hands of the presbytery. To Titus he gives commandment that ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 124, footnote 16 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Heliodorus. (HTML)
CCEL Footnote 1820 (In-Text, Margin)
... John the Baptist cries in the desert: “repent ye; for the kingdom of heaven is at hand.” For “from the days of John the Baptist the kingdom of heaven suffereth violence and the violent take it by force.” The flaming sword that keeps the way of paradise and the cherubim that are stationed at its doors are alike quenched and unloosed by the blood of Christ. It is not surprising that this should be promised us in the resurrection: for as many of us as living in the flesh do not live after the flesh,[2 Corinthians 10:3] have our citizenship in heaven, and while we are still here on earth we are told that “the kingdom of heaven is within us.”
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 147, footnote 7 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Oceanus. (HTML)
CCEL Footnote 2109 (In-Text, Margin)
... excluded who plead simplicity as an excuse for a priest’s folly. For if the brain be not sound, all the members will be amiss. The phrase “of good behaviour” is an extension of the previous epithet “blameless.” One who has no faults is called “blameless;” one who is rich in virtues is said to be “of good behaviour.” Or the words may be differently explained in accord with Tully’s maxim, ‘the main thing is that what you do you should do gracefully.’ For some persons are so ignorant of their own measure[2 Corinthians 10:14] and so stupid and foolish that they make themselves laughing stocks to those who see them because of their gesture or gait or dress or conversation. Fancying that they knew what is and what is not good taste they deck themselves out with finery and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 283, footnote 8 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
From Augustine to Optatus. (HTML)
CCEL Footnote 3904 (In-Text, Margin)
3. On the other hand, if I were to publish the letter in which I raise this obscure point without the reply in which it may be set at rest, it might circulate widely and reach men who “comparing themselves,” as the Apostle says, “with themselves,”[2 Corinthians 10:12] would misconstrue a motive which they could not understand, and would explain my feeling towards one whom I love and esteem for his immense ser vices not as it would appear to them (for it would be invisible to them) but as their own fancy and malice would dictate. Now this is a danger which, so far as in me lies, I am bound to guard against. But if a document which I am ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 476, footnote 14 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against the Pelagians. (HTML)
Book III (HTML)
CCEL Footnote 5317 (In-Text, Margin)
... made us sufficient as ministers of a new covenant; not of the letter but of the spirit; for the letter killeth, but the spirit giveth life.” Do we still dare to pride ourselves on free will, and to abuse the benefits of God to the dishonour of the giver? Whereas the same chosen vessel openly writes, “We have this treasure in earthen vessels, that the exceeding greatness of the power may be of God, and not from ourselves.” Therefore, also, in another place, checking the impudence of the heretics, he[2 Corinthians 10:17-18] says, “He that glorieth, let him glory in the Lord. For not he that commendeth himself is approved, but whom the Lord commendeth.” And again, “In nothing was I behind the very chiefest Apostles, though I be nothing.” Peter, disturbed by the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 398, footnote 2 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
Funeral Oration on the Great S. Basil, Bishop of Cæsarea in Cappadocia. (HTML)
CCEL Footnote 4412 (In-Text, Margin)
... keeping us afar from God. For as we ought not to neglect the heavens, and earth, and air, and all such things, because some have wrongly seized upon them, and honour God’s works instead of God: but to reap what advantage we can from them for our life and enjoyment, while we avoid their dangers; not raising creation, as foolish men do, in revolt against the Creator, but from the works of nature apprehending the Worker, and, as the divine apostle says, bringing into captivity every thought to Christ:[2 Corinthians 10:5] and again, as we know that neither fire, nor food, nor iron, nor any other of the elements, is of itself most useful, or most harmful, except according to the will of those who use it; and as we have compounded healthful drugs from certain of the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 23, footnote 1 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
Reply to the suggested objection that we are baptized “into water.” Also concerning baptism. (HTML)
CCEL Footnote 1029 (In-Text, Margin)
... fire shall try every man’s work, of what sort it is.” And again, “The day shall declare it, because it shall be revealed by fire.” And ere now there have been some who in their championship of true religion have undergone the death for Christ’s sake, not in mere similitude, but in actual fact, and so have needed none of the outward signs of water for their salvation, because they were baptized in their own blood. Thus I write not to disparage the baptism by water, but to overthrow the arguments[2 Corinthians 10:4] of those who exalt themselves against the Spirit; who confound things that are distinct from one another, and compare those which admit of no comparison.
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 223, footnote 2 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book XII (HTML)
... do all things wisely, for neither is His purpose unarmed with power nor His power unguided by purpose, it behoves those who proclaim Christ to the world, to face the irreverent and faulty doctrines of the world with the knowledge imparted by that wise Omnipotence, according to the saying of the blessed Apostle: For our weapons are not carnal but powerful for God, for the casting down of strongholds, casting down reasonings and every high thing which is exalted against the knowledge of God[2 Corinthians 10:4-5]. The Apostle did not leave us a faith which was bare and devoid of reason; for although a bare faith may be most mighty to salvation, nevertheless, unless it is trained by teaching, while it will have indeed a secure retreat to withdraw to in the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 124, footnote 17 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book II. (HTML)
Chapter VIII. St. Ambrose examines and refutes the heretical argument that because God is said to be glorified in the Spirit, and not with the Spirit, the Holy Spirit is therefore inferior to the Father. He shows that the particle in can be also used of the Son and even of the Father, and that on the other hand with may be said of creatures without any infringement on the prerogatives of the Godhead; and that in reality these prepositions simply imply the connection of the Three Divine Persons. (HTML)
... “My remembrance shall be ever in Thee;” and “In Thy Name will we rejoice;” and again in another place: “That his deeds may be manifested, that they are wrought in God;” and Paul: “In God Who created all things;” and again: “Paul and Silvanus and Timotheus to the Church of the Thessalonians in God the Father and the Lord Jesus Christ;” and in the Gospel: “I in the Father and the Father in Me,” and “the Father that dwelleth in Me.” It is also written: “He that glorieth let him glory in the Lord;”[2 Corinthians 10:17] and in another place: “Our life is hid with Christ in God.” Did he here ascribe more to the Son than to the Father in saying that we are with Christ in God? or does our state avail more than the grace of the Spirit, so that we can be with Christ and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 191, footnote 17 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Decease of His Brother Satyrus. (HTML)
Book II. On the Belief in the Resurrection. (HTML)
CCEL Footnote 1619 (In-Text, Margin)
... Therefore we ought with all our power to observe what is the signification of the trumpets, lest, accepting them, like old women, as part of the story, we should be in danger if we were to think things unworthy of spiritual teaching, or not befitting the dignity of the Scriptures. For when we read that our warfare is not against flesh and blood, but against spiritual hosts of wickedness, which are in high places, we ought not to think of weapons of the flesh, but of such as are mighty before God.[2 Corinthians 10:4] It is not enough that one see the trumpet or hear its sound, unless one understands the signification of the sound. For if the trumpet give an uncertain sound, how shall one prepare himself for war? Wherefore it is important that we understand the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 258, footnote 9 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book III. (HTML)
Chapter XIV. The Son is of one substance with the Father. (HTML)
116. But let us remember what mountains fell, those, namely, of which it hath been said: “If ye shall have faith as a grain of mustard seed ye shall say to this mountain: Be thou removed, and be thou cast into the sea!” By mountains, then, are meant high things that exalt themselves.[2 Corinthians 10:5]
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 399, footnote 4 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Concerning Widows. (HTML)
Chapter VIII. Though many other widows came near to Judith in virtue, St. Ambrose proposes to speak of Deborah only. What a pattern of virtue she must have been for widows, who was chosen to govern and defend men. It was no small glory to her that when her son was over the host he refused to go forth to battle unless she would go also. So that she led the army and foretold the result. In this story the conflicts and triumphs of the Church, and her spiritual weapons, are set forth, and every excuse of weakness is taken from women. (HTML)
CCEL Footnote 3357 (In-Text, Margin)
49. But the Church does not overcome the powers of the enemy with weapons of this world, but with spiritual arms, “which are mighty through God to the destruction of strongholds and the high places of spiritual wickedness.”[2 Corinthians 10:4] And Sisera’s thirst was quenched with a bowl of milk, because he was overcome by wisdom, for what is healthful for us as food is deadly and weakening to the power of the enemy. The weapons of the Church are faith, the weapons of the Church are prayer, which overcomes the enemy.
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 271, footnote 1 (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 X. Of the Spirit of Accidie. (HTML)
Chapter XII. Of his saying: “If any will not work, neither shall he eat.” (HTML)
... mean, which, when writing with threats to the Corinthians, he declared was given him of the Lord, when he charged those taken in sin, that they should make haste and amend their lives before his coming: thus charging them, “I beseech you that I may not be bold when I am present, against some, with that power which is given to me over you.” And again: “For if I also should boast somewhat of the power which the Lord has given me unto edification, and not for your destruction, I shall not be ashamed.”[2 Corinthians 10:2] With that power, I say, he declares, “If a man will not work, neither let him eat.” Not punishing them with a carnal sword, but with the power of the Holy Ghost forbidding them the goods of this life, that if by chance, thinking but little of the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 271, footnote 1 (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 X. Of the Spirit of Accidie. (HTML)
Chapter XII. Of his saying: “If any will not work, neither shall he eat.” (HTML)
... mean, which, when writing with threats to the Corinthians, he declared was given him of the Lord, when he charged those taken in sin, that they should make haste and amend their lives before his coming: thus charging them, “I beseech you that I may not be bold when I am present, against some, with that power which is given to me over you.” And again: “For if I also should boast somewhat of the power which the Lord has given me unto edification, and not for your destruction, I shall not be ashamed.”[2 Corinthians 10:8] With that power, I say, he declares, “If a man will not work, neither let him eat.” Not punishing them with a carnal sword, but with the power of the Holy Ghost forbidding them the goods of this life, that if by chance, thinking but little of the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 529, footnote 1 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part III. Containing Conferences XVIII.-XXIV. (HTML)
Conference XXIII. The Third Conference of Abbot Theonas. On Sinlessness. (HTML)
Chapter XVI. What is the body of sin. (HTML)
... at any rate the Apostle is familiarly accustomed to use, whenever he wants to point specially to himself, as here: “I, Paul, myself beseech you by the mildness and modesty of Christ;” and again: “except that I myself was not burdensome to you;” and once more: “But be it so: I myself did not burden you;” and elsewhere: “I, Paul, myself say unto you: if ye be circumcised Christ shall profit you nothing;” and to the Romans: “For I could wish that I myself were Anathema from Christ for my brethren.”[2 Corinthians 10:1] But it cannot unreasonably be taken in this way, that “And so I myself” is expressly said with emphasis, i.e., I whom you know to be an Apostle of Christ, whom you venerate with the utmost respect, whom you believe to be of the highest character and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 604, footnote 1 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius. (HTML)
Book VII. (HTML)
Chapter I. As he is going to reply to the slanders of his opponents he implores the aid of Divine grace to teach a prayer to be used by those who undertake to dispute with heretics. (HTML)
... And so, laying our hands upon that monstrous head of the deadly serpent, and longing to lay hold of all the limbs that are entangled in the huge folds and coils of his body, again and again do we pray to Thee, O Lord Jesus, to whom we have ever prayed, that Thou wouldst give us words by opening our mouth “to the pulling down of strongholds, destroying counsels, and every height that exalteth itself against the knowledge of God, and bringing into captivity every understanding unto Thine obedience:”[2 Corinthians 10:4-5] for he is indeed free, who has begun to be led captive by Thee. Do Thou then be present to this work of thine, and to those of Thine who are striving for Thee above the measure of their strength. Grant us to bruise the gaping mouths of this new ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 183, footnote 1 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Lord's Resurrection, I.; delivered on Holy Saturday in the Vigil of Easter. (HTML)
CCEL Footnote 1100 (In-Text, Margin)
The Apostle of the Gentiles, Paul, dearly-beloved, does not disagree with this belief, when he says, “even though we have known Christ after the flesh, yet now we know Him so no more[2 Corinthians 10:2].” For the Lord’s Resurrection was not the ending, but the changing of the flesh, and His substance was not destroyed by His increase of power. The quality altered, but the nature did not cease to exist: the body was made impassible, which it had been possible to crucify: it was made incorruptible, though it had been possible to wound it. And properly is Christ’s flesh said not to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 315, footnote 1 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Ephraim Syrus: Three Homilies. (HTML)
On Our Lord. (HTML)
CCEL Footnote 581 (In-Text, Margin)
25. Thus the heavenly King arrayed Himself in armour of humility, and so conquered the bitter one, and drew from him a good answer as a sure pledge [of victory]. This is the armour concerning which Paul said, that by it we humble the loftiness that exalteth itself against the knowledge of God.[2 Corinthians 10:5] For Paul had received the proof of it in himself. For as he had been warring in pride, but was conquered in humility, so is to be conquered every lofty thing which exalteth itself against this humility. For Saul was journeying to subdue the disciples with hard words, but the Master of the disciples subdued him with a humble word. For when ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 352, footnote 5 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Aphrahat: Select Demonstrations. (HTML)
Of Wars. (HTML)
CCEL Footnote 733 (In-Text, Margin)
... because it is the time of the Evil One, hear in mystery that which I am writing for thee. For thus it is written:— Whatsoever is exalted amongst men is despicable before God. And again it is written:— Everyone who exalteth himself shall be abased, and everyone who humbleth himself shall be exalted. Also Jeremiah said:— Let not the mighty glory in his might, nor the rich in his riches. And again the blessed Apostle said:— Whosoever glorieth, let him glory in the Lord.[2 Corinthians 10:17] And David said:— I saw the wicked exalted and lifted up as the cedar of Lebanon; and when I passed by he was not, and I sought him and found him not.