Early Church Fathers Scripture Index : Texts
2 Corinthians 13
There are 86 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 112, footnote 6 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Antiochians (HTML)
Chapter XIII.—Salutations continued. (HTML)
CCEL Footnote 1263 (In-Text, Margin)
... life, and their very dear children. Polycarp, that most worthy bishop, who is also deeply interested in you, salutes you; and to him I have commended you in the Lord. The whole Church of the Smyrnæans, indeed, is mindful of you in their prayers in the Lord. Onesimus, the pastor of the Ephesians, salutes you. Damas, the bishop of Magnesia, salutes you. Polybius, bishop of the Trallians, salutes you. Philo and Agathopus, the deacons, my companions, salute you, “Salute one another with a holy kiss.”[2 Corinthians 13:12]
Ante-Nicene Fathers, Volume 1, page 576, footnote 14 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Fragments from the Lost Writings of Irenæus (HTML)
LII. (HTML)
CCEL Footnote 4909 (In-Text, Margin)
... form, pass through the midst of those who sought to injure Him, and entered without impediment through closed doors. And as He slept, so did He also rule the sea, the winds, and the storms. And as He suffered, so also is He alive, and life-giving, and healing all our infirmity. And as He died, so is He also the Resurrection of the dead. He suffered shame on earth, while He is higher than all glory and praise in heaven; who, “though He was crucified through weakness, yet He liveth by divine power;”[2 Corinthians 13:4] who “descended into the lower parts of the earth,” and who “ascended up above the heavens;” for whom a manger sufficed, yet who filled all things; who was dead, yet who liveth for ever and ever. Amen.
Ante-Nicene Fathers, Volume 2, page 276, footnote 4 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book III (HTML)
Chapter III.—Against Men Who Embellish Themselves. (HTML)
... if it is to attract men, is the act of an effeminate person,—if to attract women, is the act of an adulterer; and both must be driven as far as possible from our society. “But the very hairs of your head are all numbered,” says the Lord; those on the chin, too, are numbered, and those on the whole body. There must be therefore no plucking out, contrary to God’s appointment, which has counted them in according to His will. “Know ye not yourselves,” says the apostle, “that Christ Jesus is in you?”[2 Corinthians 13:5] Whom, had we known as dwelling in us, I know not how we could have dared to dishonour. But the using of pitch to pluck out hair (I shrink from even mentioning the shamelessness connected with this process), and in the act of bending back and bending ...
Ante-Nicene Fathers, Volume 3, page 253, footnote 14 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Prescription Against Heretics. (HTML)
Attempt to Invalidate This Rule of Faith Rebutted. The Apostles Safe Transmitters of the Truth. Sufficiently Taught at First, and Faithful in the Transmission. (HTML)
CCEL Footnote 2082 (In-Text, Margin)
... and on earth?” Was anything, again, concealed from John, the Lord’s most beloved disciple, who used to lean on His breast to whom alone the Lord pointed Judas out as the traitor, whom He commended to Mary as a son in His own stead? Of what could He have meant those to be ignorant, to whom He even exhibited His own glory with Moses and Elias, and the Father’s voice moreover, from heaven? Not as if He thus disapproved of all the rest, but because “by three witnesses must every word be established.”[2 Corinthians 13:1] After the same fashion, too, (I suppose,) were they ignorant to whom, after His resurrection also, He vouchsafed, as they were journeying together, “to expound all the Scriptures.” No doubt He had once said, “I have yet many things to say unto you, ...
Ante-Nicene Fathers, Volume 3, page 456, footnote 22 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book V. Wherein Tertullian proves, with respect to St. Paul's epistles, what he had proved in the preceding book with respect to St. Luke's gospel. Far from being at variance, they were in perfect unison with the writings of the Old Testament, and therefore testified that the Creator was the only God, and that the Lord Jesus was his Christ. As in the preceding books, Tertullian supports his argument with profound reasoning, and many happy illustrations of Holy Scripture. (HTML)
The Eternal Home in Heaven. Beautiful Exposition by Tertullian of the Apostle's Consolatory Teaching Against the Fear of Death, So Apt to Arise Under Anti-Christian Oppression. The Judgment-Seat of Christ--The Idea, Anti-Marcionite. Paradise. Judicial Characteristics of Christ Which are Inconsistent with the Heretical Views About Him; The Apostle's Sharpness, or Severity, Shows Him to Be a Fit Preacher of the Creator's Christ. (HTML)
... refused his request, when thrice entreated to liberate him! It would seem, therefore, that Marcion’s god imitates the Creator’s conduct, who is an enemy to the proud, even “putting down the mighty from their seats.” Is he then the same God as He who gave Satan power over the person of Job that his “strength might be made perfect in weakness?” How is it that the censurer of the Galatians still retains the very formula of the law: “In the mouth of two or three witnesses shall every word be established?”[2 Corinthians 13:1] How again is it that he threatens sinners “that he will not spare” them —he, the preacher of a most gentle god? Yea, he even declares that “the Lord hath given to him the power of using sharpness in their presence!” Deny now, O heretic, (at your ...
Ante-Nicene Fathers, Volume 3, page 456, footnote 23 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book V. Wherein Tertullian proves, with respect to St. Paul's epistles, what he had proved in the preceding book with respect to St. Luke's gospel. Far from being at variance, they were in perfect unison with the writings of the Old Testament, and therefore testified that the Creator was the only God, and that the Lord Jesus was his Christ. As in the preceding books, Tertullian supports his argument with profound reasoning, and many happy illustrations of Holy Scripture. (HTML)
The Eternal Home in Heaven. Beautiful Exposition by Tertullian of the Apostle's Consolatory Teaching Against the Fear of Death, So Apt to Arise Under Anti-Christian Oppression. The Judgment-Seat of Christ--The Idea, Anti-Marcionite. Paradise. Judicial Characteristics of Christ Which are Inconsistent with the Heretical Views About Him; The Apostle's Sharpness, or Severity, Shows Him to Be a Fit Preacher of the Creator's Christ. (HTML)
... therefore, that Marcion’s god imitates the Creator’s conduct, who is an enemy to the proud, even “putting down the mighty from their seats.” Is he then the same God as He who gave Satan power over the person of Job that his “strength might be made perfect in weakness?” How is it that the censurer of the Galatians still retains the very formula of the law: “In the mouth of two or three witnesses shall every word be established?” How again is it that he threatens sinners “that he will not spare” them[2 Corinthians 13:2] —he, the preacher of a most gentle god? Yea, he even declares that “the Lord hath given to him the power of using sharpness in their presence!” Deny now, O heretic, (at your cost,) that your god is an object to be feared, when his apostle was for ...
Ante-Nicene Fathers, Volume 3, page 456, footnote 24 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book V. Wherein Tertullian proves, with respect to St. Paul's epistles, what he had proved in the preceding book with respect to St. Luke's gospel. Far from being at variance, they were in perfect unison with the writings of the Old Testament, and therefore testified that the Creator was the only God, and that the Lord Jesus was his Christ. As in the preceding books, Tertullian supports his argument with profound reasoning, and many happy illustrations of Holy Scripture. (HTML)
The Eternal Home in Heaven. Beautiful Exposition by Tertullian of the Apostle's Consolatory Teaching Against the Fear of Death, So Apt to Arise Under Anti-Christian Oppression. The Judgment-Seat of Christ--The Idea, Anti-Marcionite. Paradise. Judicial Characteristics of Christ Which are Inconsistent with the Heretical Views About Him; The Apostle's Sharpness, or Severity, Shows Him to Be a Fit Preacher of the Creator's Christ. (HTML)
... then the same God as He who gave Satan power over the person of Job that his “strength might be made perfect in weakness?” How is it that the censurer of the Galatians still retains the very formula of the law: “In the mouth of two or three witnesses shall every word be established?” How again is it that he threatens sinners “that he will not spare” them —he, the preacher of a most gentle god? Yea, he even declares that “the Lord hath given to him the power of using sharpness in their presence!”[2 Corinthians 13:10] Deny now, O heretic, (at your cost,) that your god is an object to be feared, when his apostle was for making himself so formidable!
Ante-Nicene Fathers, Volume 3, page 672, footnote 11 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Baptism. (HTML)
The Angel the Forerunner of the Holy Spirit. Meaning Contained in the Baptismal Formula. (HTML)
CCEL Footnote 8588 (In-Text, Margin)
... the angel, we are cleansed, and prepared for the Holy Spirit. In this case also a type has preceded; for thus was John beforehand the Lord’s forerunner, “preparing His ways.” Thus, too, does the angel, the witness of baptism, “make the paths straight” for the Holy Spirit, who is about to come upon us, by the washing away of sins, which faith, sealed in (the name of) the Father, and the Son, and the Holy Spirit, obtains. For if “in the mouth of three witnesses every word shall stand:”[2 Corinthians 13:1] —while, through the benediction, we have the same (three) as witnesses of our faith whom we have as sureties of our salvation too—how much more does the number of the divine names suffice for the assurance of our hope likewise! Moreover, after the ...
Ante-Nicene Fathers, Volume 3, page 686, footnote 13 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Prayer. (HTML)
Of the Kiss of Peace. (HTML)
CCEL Footnote 8864 (In-Text, Margin)
Another custom has now become prevalent. Such as are fasting withhold the kiss of peace, which is the seal of prayer, after prayer made with brethren. But when is peace more to be concluded with brethren than when, at the time of some religious observance, our prayer ascends with more acceptability; that they may themselves participate in our observance, and thereby be mollified for transacting with their brother touching their own peace? What prayer is complete if divorced from the “holy kiss?”[2 Corinthians 13:12] Whom does peace impede when rendering service to his Lord? What kind of sacrifice is that from which men depart without peace? Whatever our prayer be, it will not be better than the observance of the precept by which we are bidden to conceal our ...
Ante-Nicene Fathers, Volume 4, page 239, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Preface. (HTML)
CCEL Footnote 1918 (In-Text, Margin)
... from the Epistle to the Hebrews, in which he says: “By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures of the Egyptians.” Moreover, that after His ascension into heaven He spake in His apostles, is shown by Paul in these words: “Or do you seek a proof of Christ who speaketh in me?”[2 Corinthians 13:3]
Ante-Nicene Fathers, Volume 4, page 284, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book II (HTML)
On the Incarnation of Christ. (HTML)
... of Christ the Lord, under which shadow we were to live among the nations. For in the mystery of this assumption the nations live, who, imitating it through faith, come to salvation. David also, when saying, “Be mindful of my reproach, O Lord, with which they reproached me in exchange for Thy Christ,” seems to me to indicate the same. And what else does Paul mean when he says, “Your life is hid with Christ in God;” and again in another passage, “Do you seek a proof of Christ, who speaketh in me?”[2 Corinthians 13:3] And now he says that Christ was hid in God. The meaning of which expression, unless it be shown to be something such as we have pointed out above as intended by the prophet in the words “shadow of Christ,” exceeds, perhaps, the apprehension of the ...
Ante-Nicene Fathers, Volume 4, page 377, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
IV (HTML)
Sections 24-End translated from the Latin. (HTML)
29. Now, if any one were to say that, through those who are partakers of the “Word” of God, or of His “Wisdom,” or His “Truth,” or His “Life,” the Word and Wisdom itself appeared to be contained in a place, we should have to say to him in answer, that there is no doubt that Christ, in respect of being the “Word” or “Wisdom,” or all other things, was in Paul, and that he therefore said, “Do you seek a proof of Christ speaking in me?”[2 Corinthians 13:3] and again, “I live, yet not I, but Christ liveth in me.” Seeing, then, He was in Paul, who will doubt that He was in a similar manner in Peter and in John, and in each one of the saints; and not only in those who are upon the earth, but in those also who are in heaven? For it is ...
Ante-Nicene Fathers, Volume 4, page 378, footnote 12 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
IV (HTML)
Sections 24-End translated from the Latin. (HTML)
This “word,” then, and this “wisdom,” by the imitation of which we are said to be either wise or rational (beings), becomes “all things to all men, that it may gain all;” and because it is made weak, it is therefore said of it, “Though He was crucified through weakness, yet He liveth by the power of God.”[2 Corinthians 13:4] Finally, to the Corinthians who were weak, Paul declares that he “knew nothing, save Jesus Christ, and Him crucified.”
Ante-Nicene Fathers, Volume 5, page 166, footnote 7 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Exegetical. (HTML)
On Genesis. (HTML)
... He should come to life again, having the Father as His helper and conductor. For the Son, being the power of God the Father, endued the temple of His own body again with life. Thus is He said to have been saved by the Father, as He stood in peril as a man, though by nature He is God, and Himself maintains the whole creation, visible and invisible, in a state of wellbeing. In this sense, also, the inspired Paul says of Him: “Though He was crucified in weakness, yet He liveth by the power of God.”[2 Corinthians 13:4]
Ante-Nicene Fathers, Volume 5, page 594, footnote 17 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
Treatises Attributed to Cyprian on Questionable Authority. (HTML)
Exhortation to Repentance. (HTML)
CCEL Footnote 4939 (In-Text, Margin)
Also in the same: “I told you before, and foretell you as I sit present; and absent now from those who before have sinned, and to all others; as, if I shall come again, I will not spare.”[2 Corinthians 13:2]
Ante-Nicene Fathers, Volume 6, page 45, footnote 9 (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 XX. (HTML)
And that the holy Trinity is to be worshipped without either separation or alienation, is taught us by Paul, who says in his Second Epistle to the Corinthians: “The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all.”[2 Corinthians 13:13] And again, in that epistle he makes this explanation: “Now He which stablisheth us with you in Christ, and hath anointed us, is God, who hath also sealed us, and given the earnest of the Spirit in our hearts.” And still more clearly he writes thus in the same epistle: “When Moses is read, the veil is upon their heart. Nevertheless when it shall turn to the ...
Ante-Nicene Fathers, Volume 6, page 199, footnote 7 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Archelaus. (HTML)
The Acts of the Disputation with the Heresiarch Manes. (HTML)
Chapter XXVI. (HTML)
CCEL Footnote 1671 (In-Text, Margin)
... understood by all who he is, and whence he comes, and what manner of person he proves himself to be. For he has given out that he is that Paraclete whom Jesus on His departure promised to send to the race of man for the salvation of the souls of the faithful; and this profession he makes as if he were somewhat superior even to Paul, who was an elect vessel and a called apostle, and who on that ground, while preaching the true doctrine, said: “Or seek ye a proof of that Christ who speaks in me?”[2 Corinthians 13:3] What I have to say, however, may become clearer by such an illustration as the following: —A certain man gathered into his store a very large quantity of corn, so that the place was perfectly full. This place he shut and sealed in a thoroughly ...
Ante-Nicene Fathers, Volume 6, page 208, footnote 14 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Archelaus. (HTML)
The Acts of the Disputation with the Heresiarch Manes. (HTML)
Chapter XXXIV. (HTML)
CCEL Footnote 1794 (In-Text, Margin)
... for thee; for strength is made perfect in weakness.” Again, that it was the Paraclete Himself who was in Paul, is indicated by our Lord Jesus Christ in the Gospel, when He says: “If ye love me, keep my commandments. And I will pray my Father, and He shall give you another Comforter.” In these words He points to the Paraclete Himself, for He speaks of “another” Comforter. And hence we have given credit to Paul, and have hearkened to him when he says, “Or seek ye a proof of Christ speaking in me?”[2 Corinthians 13:3] and when he expresses himself in similar terms, of which we have already spoken above. Thus, too, he seals his testament for us as for his faithful heirs, and like a father he addresses us in these words in his Epistle to the Corinthians: “I ...
Ante-Nicene Fathers, Volume 6, page 218, footnote 1 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Archelaus. (HTML)
The Acts of the Disputation with the Heresiarch Manes. (HTML)
Chapter XLII. (HTML)
CCEL Footnote 1938 (In-Text, Margin)
... that I have been made acquainted with the compendious way of life, and know that it shall be mine if only I can be pure in heart? And that is quite in accordance with the truth which we have learned now, to wit, that if one prevails in the keeping of the two commandments, he fulfils the whole law and the prophets. Moreover Paul, the chief of the apostles, after all these sayings, gives us yet clearer instruction on the subject, when he says, “Or seek ye a proof of that Christ who speaketh in me?”[2 Corinthians 13:3] What have I then to do with circumcision, seeing that I may be justified in uncircumcision? For it is written: “Is any man circumcised? let him not become uncircumcised. Or is any in uncircumcision? let him not be circumcised. For neither of these ...
Ante-Nicene Fathers, Volume 7, page 522, footnote 24 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
The Second Epistle of Clement (HTML)
The Homily (HTML)
CCEL Footnote 3991 (In-Text, Margin)
... assist one another that we may also lead up those weak as to what is good, in order that all may be saved; and let us convert and admonish one another. And let us not think to give heed and believe now only, while we are admonished by the presbyters, but also when we have returned home, remembering the commandments of the Lord; and let us not be dragged away by worldly lusts, but coming more frequently let us attempt to make advances in the commandments of the Lord, that all being of the same mind[2 Corinthians 13:11] we may be gathered together unto life. For the Lord said, “I come to gather together all the nations, tribes, and tongues.” This He speaketh of the day of His appearing, when He shall come and redeem us, each one according to his works. And the ...
Ante-Nicene Fathers, Volume 8, page 438, footnote 2 (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 II.--The Descent of Christ into Hell: Greek Form. (HTML)
Chapter 11. (HTML)
CCEL Footnote 1953 (In-Text, Margin)
... the archangel, and have been ordered to proclaim the resurrection of the Lord, but first to go away to the Jordan and to be baptized. Thither also we have gone, and have been baptized with the rest of the dead who have risen. Thereafter also we came to Jerusalem, and celebrated the passover of the resurrection. But now we are going away, being unable to stay here. And the love of God, even the Father, and the grace of our Lord Jesus Christ, and the communion of the Holy Spirit, be with you all.[2 Corinthians 13:15]
Ante-Nicene Fathers, Volume 9, page 353, footnote 7 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book VI. (HTML)
“Grace and Truth Came Through Jesus Christ.” These Words Belong to the Baptist, Not the Evangelist. What the Baptist Testifies by Them. (HTML)
... is said to be in a unity admit of being multiplied in the same way and spoken of in the plural. For example, Christ is our life as the Saviour Himself says, “I am the way and the truth and the life.” The Apostle, too, says, “When Christ our life shall appear, then shall ye also appear with Him in glory.” And in the Psalms again we find, “Thy mercy is better than life;” for it is on account of Christ who is life in every one that there are many lives. This, perhaps, is also the key to the passage,[2 Corinthians 13:3] “If ye seek a proof of the Christ that speaketh in me.” For Christ is found in every saint, and so from the one Christ there come to be many Christs, imitators of Him and formed after Him who is the image of God; whence God says through the prophet, ...
Ante-Nicene Fathers, Volume 9, page 386, footnote 2 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book X. (HTML)
How Christ Abides with Believers to the End of the Age, and Whether He Abides with Them After that Consummation. (HTML)
... same as “I am in you.” We might say more properly that the Saviour was not in His disciples but with them, so long as they had not arrived in their minds at the consummation of the age. But when they see to be at hand, as far as their effort is concerned, the consummation of the world which is crucified to them, then Jesus will be no longer with them, but in them, and they will say, “It is no longer I that live but Christ that lives in me,” and “If ye seek a proof of Christ that speaketh in me.”[2 Corinthians 13:3] In saying this we are keeping for our part also to the ordinary interpretation which makes the “always” the time down to the consummation of the age, and are not asking more than is attainable to human nature as it is here. That interpretation may ...
Ante-Nicene Fathers, Volume 9, page 429, footnote 5 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book X. (HTML)
The Dancing of Herodias. The Keeping of Oaths. (HTML)
... whom no one greater hath risen among those born of women,” in regard to whom the Saviour says, “But for what purpose did ye go out? To see a prophet? Yea, I say unto you, and more than a prophet.” But thanks be unto God, that, even if the grace of prophecy was taken from the people, a grace greater than all that was poured forth among the Gentiles by our Saviour Jesus Christ, who became “free among the dead;” for “though He were crucified through weakness, yet He liveth through the power of God.”[2 Corinthians 13:4] Consider also the word in which pure and impure meats are inquired into; but prophecy is despised when it is brought forward in a charger instead of meat. But the Jews have not the head of prophecy, inasmuch as they disown the crown of all prophecy, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 310, footnote 8 (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)
What Was Prophetically Prefigured in the Sons of Noah. (HTML)
CCEL Footnote 869 (In-Text, Margin)
... ye drink of the cup that I shall drink of?” and, “Father, if it be possible, let this cup pass from me,” by which He obviously means His passion. Or, as wine is the fruit of the vine, we may prefer to understand that from this vine, that is to say, from the race of Israel, He has assumed flesh and blood that He might suffer; “and he was drunken,” that is, He suffered; “and was naked,” that is, His weakness appeared in His suffering, as the apostle says, “though He was crucified through weakness.”[2 Corinthians 13:4] Wherefore the same apostle says, “The weakness of God is stronger than men; and the foolishness of God is wiser than men.” And when to the expression “he was naked” Scripture adds “in his house,” it elegantly intimates that Jesus was to suffer the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 33, footnote 3 (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)
Diverse Things are Spoken Concerning the Same Christ, on Account of the Diverse Natures of the One Hypostasis [Theanthropic Person]. Why It is Said that the Father Will Not Judge, But Has Given Judgment to the Son. (HTML)
... that “taking” was such as to make God man, and man God. Yet what is said on account of what, and what according to what, the thoughtful, diligent, and pious reader discerns for himself, the Lord being his helper. For instance, we have said that He glorifies His own, as being God, and certainly then as being the Lord of glory; and yet the Lord of glory was crucified, because even God is rightly said to have been crucified, not after the power of the divinity, but after the weakness of the flesh:[2 Corinthians 13:4] just as we say, that He judges as God, that is, by divine power, not by human; and yet the man Himself will judge, just as the Lord of glory was crucified: for so He expressly says, “When the Son of man shall come in His glory, and all the holy ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 187, footnote 2 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus denies that the prophets predicted Christ. Augustin proves such prediction from the New Testament, and expounds at length the principal types of Christ in the Old Testament. (HTML)
CCEL Footnote 433 (In-Text, Margin)
... observance of the law, which does not yield to them its strength, because they do not perceive in it the grace of Christ. So too, the flesh of Christ was the ground from which by crucifying Him the Jews produced our salvation, for He died for our offences. But this ground did not yield to them its strength, for they were not justified by the virtue of His resurrection, for He arose again for our justification. As the apostle says: "He was crucified in weakness, but He liveth by the power of God."[2 Corinthians 13:4] This is the power of that ground which is unknown to the ungodly and unbelieving. When Christ rose, He did not appear to those who had crucified Him. So Cain was not allowed to see the strength of the ground which he tilled to sow his seed in it; as ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 326, 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 recurs to the genealogy and insists upon examining it as regards its consistency with itself. Augustin takes his stand on Scripture authority and maintains that Matthew’s statements as to the birth of Christ must be accepted as final. (HTML)
CCEL Footnote 1010 (In-Text, Margin)
... in life with whom he might communicate, and compare his gospel with theirs, so as to be recognized as belonging to the same society? When it was ascertained that Paul preached what the apostles preached, and that he lived in fellowship and harmony with them, and when God’s testimony was added by Paul’s working miracles like those done by the apostles, his authority became so great, that his words are now received in the Church, as if, to use his own appropriate words, Christ were speaking in him.[2 Corinthians 13:3] Manichæus, on the other hand, thinks that the Church of Christ should believe what he says in opposition to the Scriptures, which are supported by such strong and continuous evidence, and in which the Church finds an emphatic injunction, that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 165, footnote 13 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Concerning Man’s Perfection in Righteousness. (HTML)
Who May Be Said to Walk Without Spot; Damnable and Venial Sins. (HTML)
CCEL Footnote 1432 (In-Text, Margin)
... remarks, let us carefully attend to the passages which he whom we are answering has produced, as if we ourselves had quoted them. “In Deuteronomy, ‘Thou shalt be perfect before the Lord thy God.’ Again, in the same book, ‘There shall be not an imperfect man among the sons of Israel.’ In like manner the Saviour says in the Gospel, Be ye perfect, even as your Father which is in heaven is perfect.’ So the apostle, in his second Epistle to the Corinthians, says: ‘Finally, brethren, farewell. Be perfect.’[2 Corinthians 13:11] Again, to the Colossians he writes: ‘Warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ.’ And so to the Philippians: ‘Do all things without murmurings and disputings, that ye may be blameless, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 226, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Grace of Christ, and on Original Sin. (HTML)
On the Grace of Christ. (HTML)
The Pelagian Grace of ‘Capacity’ Exploded. The Scripture Teaches the Need of God’s Help in Doing, Speaking, and Thinking, Alike. (HTML)
CCEL Footnote 1851 (In-Text, Margin)
... say this. For God has not only given us the ability and aids it, but He further works in us “to will and to do.” It is not because we do not will, or do not do, that we will and do nothing good, but because we are without His help. How can he say, “That we are able to do good is of God, but that we actually do it is of ourselves,” when the apostle tells us that he “prays to God” in behalf of those to whom he was writing, “that they should do no evil, but that they should do that which is good?”[2 Corinthians 13:7] His words are not, “We pray that ye be able to do nothing evil;” but, “that ye do no evil.” Neither does he say, “that ye be able to do good;” but, “that ye do good.” Forasmuch as it is written, “As many as are led by the Spirit of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 472, footnote 8 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Rebuke and Grace. (HTML)
What the Grace of God Through Jesus Christ is. (HTML)
CCEL Footnote 3246 (In-Text, Margin)
... which they do absolutely no good thing, whether in thought, or will and affection, or in action; not only in order that they may know, by the manifestation of that grace, what should be done, but moreover in order that, by its enabling, they may do with love what they know. Certainly the apostle asked for this inspiration of good will and work on behalf of those to whom he said, “Now we pray to God that ye do no evil, not that we should appear approved, but that ye should do that which is good.”[2 Corinthians 13:7] Who can hear this and not awake and confess that we have it from the Lord God that we turn aside from evil and do good?—since the apostle indeed says not, We admonish, we teach, we exhort, we rebuke; but he says, “We pray to God that ye do no evil, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 472, footnote 9 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Rebuke and Grace. (HTML)
What the Grace of God Through Jesus Christ is. (HTML)
CCEL Footnote 3247 (In-Text, Margin)
... apostle asked for this inspiration of good will and work on behalf of those to whom he said, “Now we pray to God that ye do no evil, not that we should appear approved, but that ye should do that which is good.” Who can hear this and not awake and confess that we have it from the Lord God that we turn aside from evil and do good?—since the apostle indeed says not, We admonish, we teach, we exhort, we rebuke; but he says, “We pray to God that ye do no evil, but that ye should do that which is good.”[2 Corinthians 13:7] And yet he was also in the habit of speaking to them, and doing all those things which I have mentioned,—he admonished, he taught, he exhorted, he rebuked. But he knew that all these things which he was doing in the way of planting and watering ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 475, footnote 7 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Rebuke and Grace. (HTML)
All Perseverance is God’s Gift. (HTML)
CCEL Footnote 3275 (In-Text, Margin)
... lest at any time God give them repentance.” For if we should say that such a perseverance, so laudable and so blessed, is man’s in such wise as that he has it not from God, we first of all make void that which the Lord says to Peter: “I have prayed for thee that thy faith fail not.” For what did He ask for him, but perseverance to the end? And assuredly, if a man could have this from man, it should not have been asked from God. Then when the apostle says, “Now we pray to God that ye do no evil,”[2 Corinthians 13:7] beyond a doubt he prays to God on their behalf for perseverance. For certainly he does not “do no evil” who forsakes good, and, not persevering in good, turns to the evil, from which he ought to turn aside. In that place, moreover, where he says, “I ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 360, 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, Matt. xviii. 15, ‘If thy brother sin against thee, go, shew him his fault between thee and him alone;’ and of the words of Solomon, he that winketh with the eyes deceitfully, heapeth sorrow upon men; but he that reproveth openly, maketh peace. (HTML)
CCEL Footnote 2747 (In-Text, Margin)
... sayest thou, O Apostle? “Them that sin rebuke before all, that others also may fear.” What are we about? Are we listening to this controversy as judges? That be far from us. Yea, rather as those whose place is under the Judge, let us knock, that we may obtain, that it be opened to us; let us fly beneath the wings of our Lord God. For He did not speak in contradiction to His Apostle, seeing that He Himself spoke “in” him also, as he says, “Would ye receive a proof of Christ, who speaketh in me?”[2 Corinthians 13:3] Christ in the Gospel, Christ in the Apostle: Christ therefore spake both; one by His own Mouth, the other by the mouth of His herald. For when the herald pronounces anything from the tribunal, it is not written in the records, “the herald said it;” ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 378, footnote 5 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Matt. xx. 30, about the two blind men sitting by the way side, and crying out, ‘Lord, have mercy on us, Thou Son of David.’ (HTML)
CCEL Footnote 2870 (In-Text, Margin)
1. know, Holy Brethren, full well as we do, that our Lord and Saviour Jesus Christ is the Physician of our eternal health; and that to this end He took the weakness of our nature, that our weakness might not last for ever. For He assumed a mortal body, wherein to kill death. And, “though He was crucified through weakness,” as the Apostle saith, “yet He liveth by the power of God.”[2 Corinthians 13:4] They are the words too of the same Apostle; “He dieth no more, and death shall have no more dominion over Him.” These things, I say, are well known to your faith. And there is also this which follows from it, that we should know that all the miracles which He did on the body, avail to our instruction, that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 401, 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 same words of the Gospel, Matt. xxii. 42. (HTML)
CCEL Footnote 3076 (In-Text, Margin)
... Son of David. He did not deny that He was the Son of David, but He enquired the way. “Ye have said that Christ is the Son of David, I do not deny it; but David calls Him Lord; tell me how is He his Son, who is also his Lord; tell me how?” They did not tell Him, but were silent. Let us then tell by the explanation of Christ Himself. Where? By His Apostle. But first, whereby do we prove that Christ hath Himself explained it? The Apostle says, “Would ye receive a proof of Christ who speaketh in me?”[2 Corinthians 13:3] So then in the Apostle hath He vouchsafed to solve this question. In the first place, what said Christ speaking by the Apostle to Timothy? “Remember that Jesus Christ of the seed of David was raised from the dead according to my Gospel.” See, Christ ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 492, 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, John v. 31, ‘If I bear witness of myself,’ etc.; and on the words of the apostle, Galatians v. 16, ‘Walk by the spirit, and ye shall not fulfil the lust of the flesh. For the flesh lusteth,’ etc. (HTML)
CCEL Footnote 3820 (In-Text, Margin)
3. Are not Martyrs witnesses of Christ, and do they not bear witness to the truth? But if we think more carefully, when those Martyrs bear witness, He beareth witness to Himself. For He dwelleth in the Martyrs, that they may bear witness to the truth. Hear one of the Martyrs, even the Apostle Paul; “Would ye receive a proof of Christ, who speaketh in Me?”[2 Corinthians 13:3] When John then beareth witness, Christ, who dwelleth in John, beareth witness to Himself. Let Peter bear witness, let Paul bear witness, let the rest of the Apostles bear witness, let Stephen bear witness, it is He who dwelleth in them all that beareth witness to Himself. For He without them is God, they without Him, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 262, footnote 1 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter X. 14–21. (HTML)
CCEL Footnote 915 (In-Text, Margin)
... But perhaps some one thinks that, as He Himself came not to us, but sent, we have not heard His own voice, but only the voice of those whom He sent. Far from it: let such a thought be banished from your hearts; for He Himself was in those whom He sent. Listen to Paul himself whom He sent; for Paul was specially sent as an apostle to the Gentiles; and it is Paul who, terrifying them not with himself but with Him saith, “Do ye wish to receive a proof of Him who speaketh in me, that is, of Christ?”[2 Corinthians 13:3] Listen also to the Lord Himself. “And other sheep I have,” that is, among the Gentiles, “which are not of this fold,” that is, of the people of Israel: “them also must I bring.” Therefore, even when it is by the instrumentality of His servants, it ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 358, footnote 4 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XV. 22, 23. (HTML)
CCEL Footnote 1475 (In-Text, Margin)
... spake not to them. But it is not in the number of such that those are to be included, to whom He came in the persons of His disciples, and to whom He spake by them, as He also does at present; for by His Church He has come, and by His Church He speaks to the Gentiles. For to this are to be referred the words that He spake, “He that receiveth you, receiveth me;” and, “He that despiseth you, despiseth me.” “Or would ye,” says the Apostle Paul, “have a proof of Him that speaketh in me, namely Christ.”[2 Corinthians 13:3]
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 369, 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 XVI. 8–11. (HTML)
CCEL Footnote 1543 (In-Text, Margin)
... hath put in His own power. But ye shall receive the power of the Holy Spirit, that cometh upon you: and ye shall be witnesses unto me in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth.” Surely this is to reprove the world. But would any one venture to say that the Holy Spirit reproveth the world through the disciples of Christ, and that Christ Himself doth not, when the apostle exclaims, “Would ye receive a proof of Him that speaketh in me, namely Christ?”[2 Corinthians 13:3] And so those, surely, whom the Holy Spirit reproveth, Christ reproveth likewise. But in my opinion, because there was to be shed abroad in their hearts by the Holy Spirit that love which casteth out the fear, that might have hindered them from ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 473, footnote 2 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Ten Homilies on the First Epistle of John. (HTML)
1 John II. 12–17. (HTML)
CCEL Footnote 2097 (In-Text, Margin)
... acknowledge the Beginning; why young men? “Because ye have overcome the wicked one.” In the sons, birth: in the fathers, antiquity: in the young men, strength. If the wicked one is “overcome” by the young men, he fights with us. Fights, but not conquers. Wherefore? Because we are strong, or because He is strong in us who in the hands of the persecutors was found weak? He hath made us strong, who resisted not His persecutors. “For He was crucified of weakness, but He liveth by the power of God.”[2 Corinthians 13:4]
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 6, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm III (HTML)
CCEL Footnote 57 (In-Text, Margin)
... how great a multitude stood around Him as He was suffering, and on the cross. “Arise, O Lord, save me, O my God” (ver. 7). It is not said to God, “Arise,” as if asleep or lying down, but it is usual in holy Scripture to attribute to God what He doeth in us; not indeed universally, but where it can be done suitably; as when He is said to speak, when by His gift Prophets speak, and Apostles, or whatsoever messengers of the truth. Hence that text, “Would you have proof of Christ, who speaketh in me?”[2 Corinthians 13:3] For he doth not say, of Christ, by whose enlightening or order I speak; but he attributes at once the speaking itself to Him, by whose gift he spake.
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 10, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm IV (HTML)
CCEL Footnote 106 (In-Text, Margin)
... light of His countenance. (Ver. 7.) “Thou hast put gladness into my heart.” Gladness then is not to be sought without by them, who, being still heavy in heart, “love vanity, and seek a lie;” but within, where the light of God’s countenance is stamped. For Christ dwelleth in the inner man, as the Apostle says; for to Him doth it appertain to see truth, since He hath said, “I am the truth.” And again, when He spake in the Apostle, saying, “Would you receive a proof of Christ, who speaketh in me?”[2 Corinthians 13:3] He spake not of course from without to him, but in his very heart, that is, in that chamber where we are to pray.
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 283, footnote 4 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXVII (HTML)
CCEL Footnote 2660 (In-Text, Margin)
... Infant Word of God. Would He that in the womb deigned to be, disdain to be in the hands of an old man? The Same was in the womb of the virgin, as was in the hands of the old man, a weak infant both within the bowels, and in the old man’s hand, to give us strength, by whom were made all things; and if all things, even His very mother. He came humble, He came weak, but clothed with a weakness to be changed into strength, because “though He was crucified of weakness, yet He liveth of the virtue of God,”[2 Corinthians 13:4] the Apostle saith. He was then in the hands of an old man. And what saith that old man? Rejoicing that now he must be loosed from this world, seeing how in his own hand was held He by whom and in whom his Salvation was upheld; he saith what? “Now ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 352, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXV (HTML)
CCEL Footnote 3412 (In-Text, Margin)
... strengthened? For on occasion of a sort of earthquake even these very pillars rocked: at the Passion of the Lord all the Apostles despaired. Therefore those pillars which rocked at the Passion of the Lord, by the Resurrection were strengthened. The Beginning of the building hath cried out through the pillars thereof, and in all those pillars the Architect Himself hath cried out. For the Apostle Paul was one pillar of them when he said, “Would ye receive a proof of Him that speaketh in me—Christ?”[2 Corinthians 13:3] Therefore, “I,” he saith, “have strengthened the pillars thereof:” I have risen again, I have shown that death is not to be feared, I have shown to them that fear, that not even the body itself doth perish in the dying. There terrified them wounds, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 368, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXVIII (HTML)
CCEL Footnote 3545 (In-Text, Margin)
... great things we have heard, and have known them, and our fathers have told them to us” (ver. 3). The Lord was speaking higher up. For of what other person could these words be thought to be, “Hearken ye, O My people, to My law”? Why is it then that now on a sudden a man is speaking, for here we have the words of a man, “our fathers have told them to us.” Without doubt God, now about to speak by a man’s ministry, as the Apostle saith, “Will ye to receive proof of Him that is speaking in me, Christ?”[2 Corinthians 13:3] in His own person at first willed the words to be uttered, lest a man speaking His words should be despised as a man. For it is thus with the sayings of God which make their way to us through our bodily sense. The Creator moveth the subject creature ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 387, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXX (HTML)
CCEL Footnote 3751 (In-Text, Margin)
... show this aforetime, for Jacob too himself prevailed in wrestling, a man with an angel. Would he at any time, except the angel had been willing? And man prevailed, and the angel was conquered: and victorious man holdeth the angel, and saith, “I will not let thee go, except thou shalt have blessed me.” A great sacrament! He both standeth conquered, and blesseth the conqueror. Conquered, because he willed it; in flesh weak, in majesty strong.…Having been crucified of weakness, rise Thou in power:[2 Corinthians 13:4] “Stir up Thy power, and come Thou, to save us.”
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 420, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXXVII (HTML)
CCEL Footnote 4037 (In-Text, Margin)
... am the good Shepherd;” and in the same passage, “I am the door:” and who is the shepherd who enters by the door? “I am the good Shepherd:” and what is the door by which Thou, Good Shepherd, enterest? How then art Thou all things? In the sense in which everything is through Me. To explain: when Paul enters by the door, does not Christ? Wherefore? Not because Paul is Christ: but since Christ is in Paul: and Paul acts through Christ. The Apostle says, “Do ye seek a proof of Christ speaking in me?”[2 Corinthians 13:3] When His saints and faithful disciples enter by the door, does not Christ enter by the door? How are we to prove this? Since Saul, not yet called Paul, was persecuting those very saints, when He called to him from Heaven, “Saul, Saul, why ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 540, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CIX (HTML)
CCEL Footnote 4943 (In-Text, Margin)
21. “O deliver me, for I am needy and poor” (ver. 21). Need and poverty is that weakness, through which He was crucified.[2 Corinthians 13:4] “And my heart is disturbed within me.” This alludeth to those words which He spoke when His Passion was drawing near, “My soul is exceeding sorrowful, even unto death.”
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 682, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CL (HTML)
CCEL Footnote 6018 (In-Text, Margin)
... His deeds of power: praise Him according to the multitude of His greatness” (ver. 2). All these His saints are; as the Apostle saith, “But we may be the righteousness of God in Him.” If then they be the righteousness of God, which He hath wrought in them, why are they not also the strength of Christ which He hath wrought in them, that they should rise again from the dead? For in Christ’s resurrection, “strength” is especially set forth to us, for in His Passion was weakness, as the Apostle saith.[2 Corinthians 13:4] And well doth it say, “the firmament of His power.” For it is the “firmament of His power” that He “dieth no more, death hath no more dominion over Him.” Why should not they also be called “the works of” God’s “strength,” which He hath done in them: ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 109, footnote 3 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
An Exhortation to Theodore After His Fall. (HTML)
Letter I (HTML)
CCEL Footnote 295 (In-Text, Margin)
... necessity, but of free will. For perhaps he was therefore parted from thee for a season that thou shouldest have him back for ever; no longer as a servant, but above a servant, a brother beloved, specially unto me; but how much rather to thee both in the flesh and in the Lord? If then thou holdest me as a partner, receive him as myself.” And the same apostle, in writing to the Corinthians, said, “Lest when I come I should mourn over many of those who have sinned beforehand and have not repented;”[2 Corinthians 13:2] and again, “as I have said beforehand, so do I again declare beforehand, that if I come again I will not spare.” Seest thou who they are whom he mourns, and whom he does not spare? Not those who have sinned, but those who have not repented, and not ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 109, footnote 4 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
An Exhortation to Theodore After His Fall. (HTML)
Letter I (HTML)
CCEL Footnote 296 (In-Text, Margin)
... him back for ever; no longer as a servant, but above a servant, a brother beloved, specially unto me; but how much rather to thee both in the flesh and in the Lord? If then thou holdest me as a partner, receive him as myself.” And the same apostle, in writing to the Corinthians, said, “Lest when I come I should mourn over many of those who have sinned beforehand and have not repented;” and again, “as I have said beforehand, so do I again declare beforehand, that if I come again I will not spare.”[2 Corinthians 13:2] Seest thou who they are whom he mourns, and whom he does not spare? Not those who have sinned, but those who have not repented, and not simply those who have not repented, but those who have been called once and again to this work, and would not be ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 122, footnote 2 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Letter to a Young Widow. (HTML)
Letter to a Young Widow. (HTML)
CCEL Footnote 338 (In-Text, Margin)
... and disconcert thy reason, having been inflicted on thee in the very flower of thy age, I wish first of all to discourse on this point, and to prove to you that this name of widow is not a title of calamity but of honour, aye the greatest honour. For do not quote the erroneous opinion of the world as a testimony, but the admonition of the blessed Paul, or rather of Christ. For in his utterances Christ was speaking through him as he himself said “If ye seek a proof of Christ who is speaking in me?”[2 Corinthians 13:3] What then does he say? “Let not a widow be enrolled under threescore years of age” and again “but the younger widows refuse” intending by both these sayings to indicate to us the importance of the matter. And when he is making regulations about ...
Nicene and Post-Nicene Fathers, Series 1, Volume 12, page 276, footnote 3 (Image)
Chrysostom: Homilies on First and Second Corinthians
Homilies on Second Corinthians. (HTML)
Homily I (HTML)
CCEL Footnote 380 (In-Text, Margin)
Say not then, “He is perished and shall no more be;” for these be the words of unbelievers; but say, “He sleepeth and will rise again,” “He is gone a journey and will return with the King.” Who sayeth this? He[2 Corinthians 13:3] that hath Christ speaking in him. “For,” saith he, “if we believe that Jesus died and rose again” and revived, “even so them also which sleep in Jesus will God bring with Him.” (1 Thess. iv. 14.) If then thou seek thy son, there seek him where the King is, where is the army of the Angels; not in the grave; not in the earth; lest whilst he is so highly exalted, thyself remain grovelling on ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 317, footnote 6 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)
To John the Œconomus. (HTML)
CCEL Footnote 2052 (In-Text, Margin)
... as being any other than the Son he would not have put Him before the Holy Ghost. Writing to the Corinthians, at the very beginning of his letter, he mentions the name of Christ as alone sufficient to influence the faithful. “Now I beseech you brethren by the name of our Lord Jesus Christ that ye all speak the same thing” and when writing to them a second time he thus concludes “The peace of our Lord Jesus Christ and the love of God the Father and the communion of the Holy Ghost be with you all.”[2 Corinthians 13:14] Here he puts the name of Christ not only before the Spirit, but also before the Father and this in all the churches is the beginning of the Liturgy of the Mystery.
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 328, footnote 5 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)
Letter or Address of Theodoret to the Monks of the Euphratensian, the Osrhoene, Syria, Phœnicia, and Cilicia. (HTML)
CCEL Footnote 2189 (In-Text, Margin)
... to sleep; the former of His human nature, the latter of His efficient and creative power which has gifted all things with their being. He was weary as he walked; but He healed the halt and raised dead men from their tombs; the former of human weakness, the latter of a power passing that of this world. He feared death and He destroyed death; the former shows that He was mortal, the latter that He was immortal or rather giver of life. “He was crucified,” as the blessed Paul says “through weakness.”[2 Corinthians 13:4] But as the same Paul says “Yet He liveth by the power of God.” Let that word “weakness” teach us that He was not nailed to the tree as the Almighty, the Uncircumscribed, the Immutable and Invariable, but that the nature quickened by the power of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 328, footnote 6 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)
Letter or Address of Theodoret to the Monks of the Euphratensian, the Osrhoene, Syria, Phœnicia, and Cilicia. (HTML)
CCEL Footnote 2190 (In-Text, Margin)
... efficient and creative power which has gifted all things with their being. He was weary as he walked; but He healed the halt and raised dead men from their tombs; the former of human weakness, the latter of a power passing that of this world. He feared death and He destroyed death; the former shows that He was mortal, the latter that He was immortal or rather giver of life. “He was crucified,” as the blessed Paul says “through weakness.” But as the same Paul says “Yet He liveth by the power of God.”[2 Corinthians 13:4] Let that word “weakness” teach us that He was not nailed to the tree as the Almighty, the Uncircumscribed, the Immutable and Invariable, but that the nature quickened by the power of God, was according to the Apostle’s teaching dead and buried, both ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 211, footnote 2 (Image)
Athanasius: Select Writings and Letters
Life of Antony. (Vita Antoni.) (HTML)
Life of Antony. (Vita Antoni.) (HTML)
How humanely he counselled those who resorted to him. (HTML)
CCEL Footnote 1100 (In-Text, Margin)
... word, ‘Let not the sun go down upon your wrath.’ And he considered this was spoken of all commandments in common, and that not on wrath alone, but not on any other sin of ours, ought the sun to go down. For it was good and needful that neither the sun should condemn us for an evil by day nor the moon for a sin by night, or even for an evil thought. That this state may be preserved in us it is good to hear the apostle and keep his words, for he says, ‘Try your own selves and prove your own selves[2 Corinthians 13:5].’ Daily, therefore, let each one take from himself the tale of his actions both by day and night; and if he have sinned, let him cease from it; while if he have not, let him not be boastful. But let him abide in that which is good, without being ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 54, footnote 1 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book I (HTML)
Examination of the meaning of 'subjection:' in that he says that the nature of the Holy Spirit is subject to that of the Father and the Son. It is shewn that the Holy Spirit is of an equal, not inferior, rank to the Father and the Son. (HTML)
... uses the word in a different signification altogether to the scripture meaning? What, then, is that signification? Does he lay down that we must rank Him as inferior and not as equal, because He was given by our Lord to His disciples third in order? By the same reasoning he should make the Father inferior to the Son, since the Scripture often places the name of our Lord first, and the Father Almighty second. “I and My Father,” our Lord says. “The grace of our Lord Jesus Christ, and the love of God[2 Corinthians 13:13],” and other passages innumerable which the diligent student of Scripture testimonies might collect: for instance, “there are differences of gifts, but it is the same Spirit: and there are differences of administration, but it is the same Lord: and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 97, footnote 8 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Paulinus. (HTML)
CCEL Footnote 1408 (In-Text, Margin)
2. But why should I confine my allusions to the men of this world, when the Apostle Paul, the chosen vessel the doctor of the Gentiles, who could boldly say: “Do ye seek a proof of Christ speaking in me?”[2 Corinthians 13:3] knowing that he really had within him that greatest of guests—when even he after visiting Damascus and Arabia “went up to Jerusalem to see Peter and abode with him fifteen days.” For he who was to be a preacher to the Gentiles had to be instructed in the mystical numbers seven and eight. And again fourteen years after he took Barnabas and Titus and communicated his gospel to the apostles lest ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 166, footnote 11 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Salvina. (HTML)
CCEL Footnote 2445 (In-Text, Margin)
... Timothy,” cries the apostle, “keep thyself pure.” Far be it from me to suspect you capable of doing anything wrong; still it is only a kindness to admonish one whose youth and opulence lead her into temptation. You must take what I am going to say as addressed not to you but to your girlish years. A widow “that liveth in pleasure is dead while she liveth.” So speaks the “chosen vessel” and the words are brought out from his treasure who could boldly say: “Do ye seek a proof of Christ speaking in me?”[2 Corinthians 13:3] Yet they are the words of one who in his own person admitted the weakness of the human body, saying: “The good that I would I do not: but the evil which I would not that I do.” And again: Therefore “I keep under my body and bring it into subjection ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 445, footnote 3 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
To Pammachius against John of Jerusalem. (HTML)
CCEL Footnote 5120 (In-Text, Margin)
... any answer to Isidore and his thunderbolts? Of course not; and doubtless for no other motive than fear that the envoy would never yield, and might overwhelm them by his presence and gigantic stature. “Not once, nor thrice, but again and again they swore that they knew the individual in question to be orthodox, and that they had never suspected him of heresy.” What undisguised and shameless lying! A witness borne by a man to himself! Such witness as is not believed even in the mouth of a Cato, for[2 Corinthians 13:1] in the mouth of two or three witnesses shall every word be established. Was there ever a word said, or a message sent to you, to the effect that, without being satisfied as to your orthodoxy, we would endure communion with you? When, through the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 62, footnote 3 (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 1207 (In-Text, Margin)
17. But wouldest thou know that the Apostles knew and preached the name of Christ, or rather had Christ Himself within them? Paul says to his hearers, Or seek ye a proof of Christ that speaketh in me[2 Corinthians 13:3]? Paul proclaims Christ, saying, For we preach not ourselves, but Christ Jesus as Lord, and ourselves your servants for Jesus’ sake. Who then is this? The former persecutor. O mighty wonder! The former persecutor himself preaches Christ. But wherefore? Was he bribed? Nay there was none to use this mode of persuasion. But was it that he saw Him present on earth, and was abashed? He had ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 132, footnote 11 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
Continuation of the Discourse on the Holy Ghost. (HTML)
CCEL Footnote 2227 (In-Text, Margin)
... Ghost also witnesseth to us. And again he calls unto the soldiers of righteousness, saying, And take the helmet of salvation, and the sword of the Spirit, which is the Word of God, with all prayer and supplication. And again, Be not drunk with wine, wherein is excess; but be filled with the Spirit, speaking to yourselves in psalms, and hymns, and spiritual songs. And again, The grace of the Lord Jesus, and the love of God, and the communion of the Holy Ghost be with you all[2 Corinthians 13:14].
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 155, footnote 12 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Mysteries. V: On the Sacred Liturgy and Communion. (HTML)
CCEL Footnote 2504 (In-Text, Margin)
17. And lead us not into temptation, O Lord. Is this then what the Lord teaches us to pray, that we may not be tempted at all? How then is it said elsewhere, “a man untempted, is a man unproved[2 Corinthians 13:5-7];” and again, My brethren, count it all joy when ye fall into divers temptations? But does perchance the entering into temptation mean the being overwhelmed by the temptation? For temptation is, as it were, like a winter torrent difficult to cross. Those therefore who are not overwhelmed in temptations, pass through, shewing themselves excellent swimmers, and not being swept away by them at ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 216, footnote 25 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
In Defence of His Flight to Pontus, and His Return, After His Ordination to the Priesthood, with an Exposition of the Character of the Priestly Office. (HTML)
CCEL Footnote 2689 (In-Text, Margin)
... who are going wrong. At one time he excommunicates, at another he confirms his love; at one time he grieves, at another rejoices; at one time he feeds with milk, at another he handles mysteries; at one time he condescends, at another he raises to his own level; at one time he threatens a rod, at another he offers the spirit of meekness; at one time he is haughty toward the lofty, at another lowly toward the lowly. Now he is least of the apostles, now he offers a proof of Christ speaking in him;[2 Corinthians 13:3] now he longs for departure and is being poured forth as a libation, now he thinks it more necessary for their sakes to abide in the flesh. For he seeks not his own interests, but those of his children, whom he has begotten in Christ by the gospel. ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 382, footnote 4 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On Pentecost. (HTML)
CCEL Footnote 4247 (In-Text, Margin)
... Counsel, of Fear (which are ascribed to Him) by Whom the Father is known and the Son is glorified; and by Whom alone He is known; one class, one service, worship, power, perfection, sanctification. Why make a long discourse of it? All that the Father hath the Son hath also, except the being Unbegotten; and all that the Son hath the Spirit hath also, except the Generation. And these two matters do not divide the Substance, as I understand it, but rather are divisions within the Substance.[2 Corinthians 13:4]
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 37, footnote 4 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
That Scripture uses the words “in” or “by,” ἐν, cf. note on p. 3, in place of “with.” Wherein also it is proved that the word “and” has the same force as “with.” (HTML)
CCEL Footnote 1221 (In-Text, Margin)
... is precisely the same thing as to say Paul with Timothy and Silvanus; for the connexion of the names is preserved by either mode of expression. The Lord says “The Father, the Son and the Holy Ghost.” If I say the Father and the Son with the Holy Ghost shall I make, any difference in the sense? Of the connexion of names by means of the conjunction and the instances are many. We read “The grace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Ghost,”[2 Corinthians 13:13] and again “I beseech you for the Lord Jesus Christ’s sake, and for the love of the Spirit.” Now if we wish to use with instead of and, what difference shall we have made? I do not see; unless any one according to hard and fast ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 39, footnote 13 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
That the word “in,” in as many senses as it bears, is understood of the Spirit. (HTML)
CCEL Footnote 1255 (In-Text, Margin)
... himself in the words “The true worshippers shall worship the Father in spirit and in truth.” This place Jacob saw and said “The Lord is in this place.” It follows that the Spirit is verily the place of the saints and the saint is the proper place for the Spirit, offering himself as he does for the indwelling of God, and called God’s Temple. So Paul speaks in Christ, saying “In the sight of God we speak in Christ,” and Christ in Paul, as he himself says “Since ye seek a proof of Christ speaking in me.”[2 Corinthians 13:3] So also in the Spirit he speaketh mysteries, and again the Spirit speaks in him.
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 159, footnote 4 (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 IX (HTML)
13. It is this preaching of the double aspect of Christ’s Person which the blessed Apostle emphasises. He points out in Christ His human infirmity, and His divine power and nature. Thus to the Corinthians he writes, For though He was crucified through weakness, yet He liveth through the power of God[2 Corinthians 13:4], attributing His death to human infirmity, but His life to divine power: and again to the Romans, For the death, that He died unto sin, He died once: but the life, that He liveth, He liveth unto God. Even so reckon ye yourselves also to be dead unto sin, but alive unto God in Christ Jesus, ascribing His death to sin, that is, to our ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 195, footnote 4 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book X (HTML)
... Forgiving us all our trespasses, blotting out the bond written in ordinances, that was against us, which was contrary to us: taking it away, and nailing it to the cross; stripping off from Himself His flesh, He made a shew of principalities and powers openly triumphing over them in Himself. Was that the power, think you, to yield to the wound of the nail, to wince under the piercing blow, to convert itself into a nature that can feel pain? Yet the Apostle, who speaks as the mouthpiece of Christ[2 Corinthians 13:3], relating the work of our salvation through the Lord, describes the death of Christ as ‘stripping off from Himself His flesh, boldly putting to shame the powers and triumphing over them in Himself.’ If His passion was a necessity of nature and not ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 200, footnote 5 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book X (HTML)
66. So the Apostle moulding our ignorant and haphazard ideas into conformity with truth says of this mystery of the faith, For He was crucified through weakness but He liveth through the power of God[2 Corinthians 13:4]. Preaching the Son of Man and Son of God, Man through the Divine Plan, God through His eternal nature, he says, that He Who was crucified through weakness is He Who lives through the power of God. His weakness arises from the form of a servant, His nature remains because of the form of God. He took the form of a servant, though He was in form of God: therefore there can be no ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 244, footnote 2 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
Homilies on Psalms I., LIII., CXXX. (HTML)
Homilies on the Psalms. (HTML)
Homily on Psalm LIII. (LIV.). (HTML)
... Scripture says: Becoming obedient unto death , yea, the death of the Cross. Wherefore also God highly exalted Him and gave unto Him the name which is above every name. Thus, first of all the name which is above every name is given unto Him; then next, this is a judgment of decisive force, because by the power of God, He, Who after being God had died as man, rose again from death as man to be God, as the Apostle says: He was crucified from weakness, yet He liveth by the power of God[2 Corinthians 13:4] , and again: For I am not ashamed of the Gospel: for it is the power of God unto salvation to every one that believeth. For by the power of the Judgment human weakness is rescued to bear God’s name and nature; and thus as the reward for His ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 110, footnote 5 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book I. (HTML)
Chapter XII. The peace and grace of the Father, the Son, and the Holy Spirit are one, so also is Their charity one, which showed itself chiefly in the redemption of man. Their communion with man is also one. (HTML)
128. Nor do we read only of the peace and grace of the Father, the Son, and the Holy Spirit, but also, faithful Emperor, of the love and communion. For of love it has been said: “The grace of our Lord Jesus Christ, and the love of God.”[2 Corinthians 13:14] We have heard of the love of the Father. The same love which is the Father’s is also the Son’s. For He Himself said: “He that loveth Me shall be loved of My Father, and I will love him.” And what is the love of the Son, but that He offered Himself for us, and redeemed us with His own blood. But the same love is in the Father, for it is written: “God so loved the world, that He ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 110, footnote 14 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book I. (HTML)
Chapter XII. The peace and grace of the Father, the Son, and the Holy Spirit are one, so also is Their charity one, which showed itself chiefly in the redemption of man. Their communion with man is also one. (HTML)
131. And that there is communion between the Father and the Son is plain, for it is written: “And our communion is with the Father and with His Son Jesus Christ.” And in another place: “The communion of the Holy Spirit be with you all.”[2 Corinthians 13:14] If, then, the peace of the Father, the Son, and the Holy Spirit is one, the grace one, the love one, and the communion one, the working is certainly one, and where the working is one, certainly the power cannot be divided nor the substance separated. For, if so, how could the grace of the same working agree?
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 142, footnote 7 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book III. (HTML)
Chapter IX. That the Holy Spirit is provoked is proved by the words of St. Peter, in which it is shown that the Spirit of God is one and the same as the Spirit of the Lord, both by other passages and by reference to the sentence of the same Apostle on Ananias and Sapphira, whence it is argued that the union of the Holy Spirit with the Father and the Son, as well as His own Godhead, is proved. (HTML)
55. Then, in the same way as we here understand that where the Spirit is there also is Christ; so also, elsewhere, he shows that where Christ is, there also is the Holy Spirit. For having said: “Do ye seek a proof of Christ Who speaketh in me?”[2 Corinthians 13:3] he says elsewhere: “For I think that I also have the Spirit of God.” The Unity, then, is inseparable, for by the testimony of Scripture where either the Father or the Son or the Holy Spirit is designated, there is all the fulness of the Trinity.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 148, footnote 6 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book III. (HTML)
Chapter XII. From the fact that St. Paul has shown that the light of the Godhead which the three apostles worshipped in Christ is in the Trinity, it is made clear that the Spirit also is to be worshipped. It is shown from the words themselves that the Spirit is intended by the apostles. The Godhead of the same Spirit is proved from the fact that He has a temple wherein He dwells not as a priest, but as God: and is worshipped with the Father and the Son; whence is understood the oneness of nature in Them. (HTML)
92. But the Father abides in us through the Spirit, Whom He has given us. How, then, can different natures abide together? Certainly it is impossible. But the Spirit abides with the Father and the Son. Whence, too, the Apostle joined the Communion of the Holy Spirit with the grace of Jesus Christ and the love of God, saying: “The grace of our Lord Jesus Christ, and the love of God, and the Communion of the Holy Spirit be with you all.”[2 Corinthians 13:14]
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 236, footnote 9 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book II. (HTML)
Chapter XI. The purpose and healing effects of the Incarnation. The profitableness of faith, whereby we know that Christ bore all infirmities for our sakes,--Christ, Whose Godhead revealed Itself in His Passion; whence we understand that the mission of the Son of God entailed no subservience, which belief we need not fear lest it displease the Father, Who declares Himself to be well pleased in His Son. (HTML)
95. A glorious remedy—to have consolation of Christ! For He bore these things with surpassing patience for our sakes—and we forsooth cannot bear them with common patience for the glory of His Name! Who may not learn to forgive, when assailed, seeing that Christ, even on the Cross, prayed,—yea, for them that persecuted Him? See you not that those weaknesses, as you please to call them, of Christ’s are your strength?[2 Corinthians 13:4] Why question Him in the matter of remedies for us? His tears wash us, His weeping cleanses us,—and there is strength in this doubt, at least, that if you begin to doubt, you will despair. The greater the insult, the greater is the gratitude due.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 282, footnote 5 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book IV. (HTML)
Chapter XI. The particular distinction which the Arians endeavoured to prove upon the Apostle's teaching that all things are “of” the Father and “through” the Son, is overthrown, it being shown that in the passage cited the same Omnipotence is ascribed both to Father and to Son, as is proved from various texts, especially from the words of St. Paul himself, in which heretics foolishly find a reference to the Father only, though indeed there is no diminution or inferiority of the Son's sovereignty proved, even by such a reference. Finally, the three phrases, “of Whom,” “through Whom,” “in Whom,” are shown to suppose or imply no difference (of power), and each and all to hold true of the Three Persons. (HTML)
153. Observe, further, that Scripture speaks of our having one fellowship not only “of” the Father and the Son, but also “of” the Holy Spirit. “The grace of Our Lord Jesus Christ,” saith the Apostle, “and the love of God, and the fellowship of the Holy Spirit be with you all.”[2 Corinthians 13:13]
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 299, footnote 4 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter IX. The saint meets those who in Jewish wise object to the order of the words: “In the name of the Father and of the Son and of the Holy Ghost,” with the retort that the Son also is often placed before the Father; though he first points out that an answer to this objection has been already given by him. (HTML)
... the Beginning. The Evangelist was wrong in beginning with the Word and not with God, where he says: “In the beginning was the Word, and the Word was with God.” For, according to the order of human usage, he ought to name the Father first. The Apostle also was ignorant of their order, who says: “Paul the servant of Jesus Christ, called to be an Apostle, separated unto the Gospel of God;” and elsewhere: “The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost.”[2 Corinthians 13:14] If we follow the order of the words, he has placed the Son first, and the Father second. But the order of the words is often changed; and therefore thou oughtest not to question about order or degree, in the case of God the Father and His Son, for ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 314, footnote 13 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter XIX. The Saint having turned to God the Father, explains why he does not deride that the Son is inferior to the Father, then he declares it is not for him to measure the Son of God, since it was given to an angel--nay, perhaps even to Christ as man--to measure merely Jerusalem. Arius, he says, has shown himself to be an imitator of Satan. It is a rash thing to hold discussions on the divine Generation. Since so great a sign of human generation has been given by Isaiah, we ought not to make comparisons in divine things. Lastly he shows how carefully we ought to avoid the pride of Arius, by putting before us various examples of Scriptures. (HTML)
237. Paul also speaks of inferior beings: “We know in part and we prophesy in part.” Arius says: “I know God altogether and not in part.” Thus Paul is inferior to Arius, and the vessel of election knows in part, but the vessel of perdition knows wholly. “I know,” he says, “a man, whether in the body or out of the body, I cannot tell, God knoweth, how he was caught up into Paradise and heard unspeakable words.”[2 Corinthians 13:3-4] Paul carried up to the third heaven, knew not himself; Arius rolling in filth, knows God. Paul says of himself: “God knows;” Arius says of God: “I know.”
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 353, footnote 5 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Concerning Repentance. (HTML)
Book II. (HTML)
Chapter VII. An exhortation to mourning and confession of sins for Christ is moved by these and the tears of the Church. Illustration from the story of Lazarus. After showing that the Novatians are the successors of those who planned to kill Lazarus, St. Ambrose argues that the full forgiveness of every sin is signified by the odour of the ointment poured by Mary on the feet of Christ; and further, that the Novatian heretics find their likeness in Judas, who grudged and envied when others rejoiced. (HTML)
62. Mary herself pours ointment on the feet of the Lord Jesus. Perchance for this reason on His feet, because one of the lowliest has been snatched from death, for we are all the body of Christ, but others perchance are the more honourable members. The Apostle was the mouth of Christ, for he said, “Ye seek a proof of Christ that speaketh in me.”[2 Corinthians 13:3] The prophets through whom He spake of things to come were His mouth, would that I might be found worthy to be His foot, and may Mary pour on me her precious ointment, and anoint me and wipe away my sin.
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 304, footnote 7 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference I. First Conference of Abbot Moses. (HTML)
Chapter XIX. Of the three origins of our thoughts. (HTML)
... position of the highest honour and at once recalled his most cruel sentence concerning the slaughter of the Jews. Or when the prophet says: “I will hearken what the Lord God will say in me.” Another too tells us “And an angel spoke, and said in me,” or when the Son of God promised that He would come with His Father, and make His abode in us, and “It is not ye that speak, but the Spirit of your Father which speaketh in you.” And the chosen vessel: “Ye seek a proof of Christ that speaketh in me.”[2 Corinthians 13:3] But a whole range of thoughts springs from the devil, when he endeavours to destroy us either by the pleasures of sin or by secret attacks, in his crafty wiles deceitfully showing us evil as good, and transforming himself into an angel of light to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 394, footnote 1 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference IX. The First Conference of Abbot Isaac. On Prayer. (HTML)
Chapter XVIII. Of the Lord's Prayer. (HTML)
... of Him who sent Him, the same is true and there is no unrighteousness in Him.” Finally the chosen vessel being filled with this feeling wished that he could be anathema from Christ if only the people belonging to Him might be increased and multiplied, and the salvation of the whole nation of Israel accrue to the glory of His Father; for with all assurance could he wish to die for Christ as he knew that no one perished for life. And again he says: “We rejoice when we are weak but ye are strong.”[2 Corinthians 13:9] And what wonder if the chosen vessel wished to be anathema from Christ for the sake of Christ’s glory and the conversion of His own brethren and the privilege of the nation, when the prophet Micah wished that he might be a liar and a stranger to the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 566, 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 III. (HTML)
Chapter VI. He shows from the appearance of Christ vouchsafed to the Apostle when persecuting the Church, the existence of both natures in Him. (HTML)
... Jesus his Lord, he replied in a voice, subdued like that of a servant, tremulous like that of one scourged, and full of fervour like that of one converted, “What shall I do, Lord?” And so at once for his ready and earnest faith, it was granted to him that he should never be without His presence whom he had faithfully believed: and that He, to whom he had passed in heart, should Himself pass into his heart: as the Apostle himself says of himself: “Do you seek a proof of Christ that speaketh in me?”[2 Corinthians 13:3]
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 582, footnote 3 (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 V. (HTML)
Chapter IV. What the difference is between Christ and the saints. (HTML)
Moreover there is between Him and all the saints the same difference that there is between a dwelling and one who dwells in it, for certainly it is the doing of the dweller not the dwelling, if it is inhabited, for on him it depends both to build the house and to occupy it. I mean, that he can choose, if he will, to make it a dwelling, and when he has made it, to live in it. “Or do you seek a proof,” says the Apostle, “of Christ speaking in me?”[2 Corinthians 13:3] And elsewhere, “Know ye not that Jesus Christ is in you except ye be reprobate?” And again: “in the inner man, that Christ may dwell in your hearts by faith.” Do you not see what a difference there is between the Apostle’s doctrine and your blasphemies? You say ...