Early Church Fathers Scripture Index : Texts
Ephesians 2:14
There are 34 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 504, footnote 11 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VI (HTML)
Chapter XIII.—Degrees of Glory in Heaven Corresponding with the Dignities of the Church Below. (HTML)
For, in truth, the covenant of salvation, reaching down to us from the foundation of the world, through different generations and times, is one, though conceived as different in respect of gift. For it follows that there is one unchangeable gift of salvation given by one God, through one Lord, benefiting in many ways. For which cause the middle wall[Ephesians 2:14-16] which separated the Greek from the Jew is taken away, in order that there might be a peculiar people. And so both meet in the one unity of faith; and the selection out of both is one. And the chosen of the chosen are those who by reason of perfect knowledge are called [as the best] from the Church itself, and honoured ...
Ante-Nicene Fathers, Volume 3, page 467, footnote 2 (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 Epistle to the Laodiceans. The Proper Designation is to the Ephesians. Recapitulation of All Things in Christ from the Beginning of the Creation. No Room for Marcion's Christ Here. Numerous Parallels Between This Epistle and Passages in the Old Testament. The Prince of the Power of the Air, and the God of This World--Who? Creation and Regeneration the Work of One God. How Christ Has Made the Law Obsolete. A Vain Erasure of Marcion's. The Apostles as Well as the Prophets from the Creator. (HTML)
... it is quite ridiculous (to suppose that) the Christ of the other god has brought us to this proximity to the Creator from afar. The apostle had in mind that it had been predicted concerning the call of the Gentiles from their distant alienation in words like these: “They who were far off from me have come to my righteousness.” For the Creator’s righteousness no less than His peace was announced in Christ, as we have often shown already. Therefore he says: “He is our peace, who hath made both one”[Ephesians 2:14] —that is, the Jewish nation and the Gentile world. What is near, and what was far off now that “the middle wall has been broken down” of their “enmity,” (are made one) “in His flesh.” But Marcion erased the pronoun His, that he might make the ...
Ante-Nicene Fathers, Volume 5, page 181, footnote 2 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Exegetical. (HTML)
On Daniel. (HTML)
... were 434 years unto the coming of Christ, in order that the Priest of priests might be manifested in the world, and that He who taketh away the sins of the world might be evidently set forth, as John speaks concerning Him: “Behold the Lamb of God, that taketh away the sin of the world!” And in like manner Gabriel says: “To blot out transgressions, and make reconciliation for sins.” But who has blotted out our transgressions? Paul the apostle teaches us, saying, “He is our peace who made both one;”[Ephesians 2:14] and then, “Blotting out the handwriting of sins that was against us.”
Ante-Nicene Fathers, Volume 6, page 67, footnote 8 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Gregory Thaumaturgus. (HTML)
Dubious or Spurious Writings. (HTML)
Four Homilies. (HTML)
On the Annunciation to the Holy Virgin Mary. (HTML)
... amplest receptacle of the illimitable nature!” But as these things are so, through her has come for the sick the Physician; for them that sit in darkness, the Sun of righteousness; for all that are tossed and tempest-beaten, the Anchor and the Port undisturbed by storm. For the servants in irreconcilable enmity has been born the Lord; and One has sojourned with us to be the bond of peace and the Redeemer of those led captive, and to be the peace for those involved in hostility. For He is our peace;[Ephesians 2:14] and of that peace may it be granted that all we may receive the enjoyment, by the grace and kindness of our Lord Jesus Christ; to whom be the glory, honour, and power, now and ever, and unto all the ages of the ages. Amen.
Ante-Nicene Fathers, Volume 8, page 653, footnote 8 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Memoirs of Edessa And Other Ancient Syriac Documents. (HTML)
The Story Concerning the King of Edessa. (HTML)
CCEL Footnote 2936 (In-Text, Margin)
... amongst them the word of life; and will tell them about the coming of Christ, how it took place; and about His mission, for what purpose he was sent by His Father; and about His power and His deeds, and about the mysteries which He spake in the world, and by what power He wrought these things, and about His new preaching, and about His abasement and His humiliation, and how He humbled and emptied and abased Himself, and was crucified, and descended to Hades, and broke through the enclosure[Ephesians 2:14] which had never been broken through before, and raised up the dead, and descended alone, and ascended with a great multitude to His Father.
Ante-Nicene Fathers, Volume 8, page 657, footnote 3 (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 Addæus the Apostle. (HTML)
The Teaching of Addæus the Apostle. (HTML)
CCEL Footnote 2964 (In-Text, Margin)
... which I will address to you—about the coming of Christ, in what manner it was; and about Him that sent Him, why and how He sent Him; and about His power and His wonderful works; and about the glorious mysteries of His coming, which He spake of in the world; and about the unerring truth of His preaching; and how and for what cause He abused Himself, and humbled His exalted Godhead by the manhood which He took, and was crucified, and descended to the place of the dead, and broke through the enclosure[Ephesians 2:14] which had never been broken through before, and gave life to the dead by being slain Himself, and descended alone, and ascended with many to His glorious Father, with whom He had been from eternity in one exalted Godhead.
Ante-Nicene Fathers, Volume 9, page 313, footnote 5 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book I. (HTML)
Christ as Anointed (Christ) and as King. (HTML)
... king’s righteousness is spoken of. I conceive, then, that what is called the King is the leading nature of the First-born of all creation, to which judgment is given on account of its eminence; and that the man whom He assumed, formed and moulded by that nature, according to righteousness, is the King’s Son. I am the more led to think that this is so, because the two beings are here brought together in one sentence, and are spoken of as if they were not two but one. For the Saviour made both one,[Ephesians 2:14] that is, He made them according to the prototype of the two which had been made one in Himself before all things. The two I refer to human nature, since each man’s soul is mixed with the Holy Spirit, and each of those who are saved is thus made ...
Ante-Nicene Fathers, Volume 9, page 464, footnote 8 (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 XII. (HTML)
Reference to the Saying of Paul About Crucifixion with Christ. (HTML)
Moreover in regard to the saying, “Let him deny himself,” the following saying of Paul who denied himself seems appropriate, “Yet I live, and yet no longer I but Christ liveth in me;” for the expression, “I live, yet no longer I,” was the voice of one denying himself, as of one who had laid aside his own life and taken on himself the Christ, in order that He might live in him as Righteousness, and as Wisdom, and as Sanctification, and as our Peace,[Ephesians 2:14] and as the Power of God, who worketh all things in him. But further also, attend to this, that while there are many forms of dying, the Son of God was crucified, being hanged on a tree, in order that all who die unto sin may die to it, in no other way than by the way of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 117, footnote 1 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Acts or Disputation Against Fortunatus the Manichæan. (HTML)
Disputation of the First Day. (HTML)
CCEL Footnote 234 (In-Text, Margin)
... our peace, who made both one, and breaking down the middle wall of partition, the enmities in His flesh, making void by His decrees the law of commandments, that in Himself He might unite the two into one new man, making peace, that He might reconcile them both in one body unto God through the cross, slaying the enmities in Himself. And He came and preached peace unto you that were far off, and peace to them that were nigh. For through Him we both have our access in one Spirit unto the Father."[Ephesians 2:1-18]
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 302, footnote 5 (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 916 (In-Text, Margin)
... show that these kingdoms, too, are given and taken away by God: the apostles and martyrs had no kingdom here, to show the superior desirableness of the kingdom of heaven. The prophets, however, could even in those times die for the truth, as the Lord Himself says, "From the blood of Abel to the blood of Zacharia; and in these days, since the commencement of the fulfillment of what is prophesied in the psalm of Christ, under the figure of Solomon, which means the peacemaker, as Christ is our peace,[Ephesians 2:14] "All kings of the earth shall bow to Him, all nations shall serve Him," we have seen Christian emperors, who have put all their confidence in Christ, gaining splendid victories over ungodly enemies, whose hope was in the rites of idolatry and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 309, footnote 6 (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 960 (In-Text, Margin)
... the Psalms, where the Lord is called the cornerstone, as referring to His uniting in Himself the two walls of circumcision and uncircumcision, "that He might make in Himself of twain one new man, so making peace; and that He might reconcile both unto God in one body by the cross, having slain the enmity thereby: and that He might come and preach peace to them that are far off, and to them that are nigh," that is, to the Gentiles and to the Jews; "for He is our peace, who hath made of both one;"[Ephesians 2:11-22] to the same purpose we find the prophet speaking of the Jews as the children of Judah, and of the Gentiles as children of Israel, where he says, "The children of Judah and the children of Israel shall be gathered together, and shall make to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 336, footnote 8 (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 fails to understand why he should be required either to accept or reject the New Testament as a whole, while the Catholics accept or reject the various parts of the Old Testament at pleasure. Augustin denies that the Catholics treat the Old Testament arbitrarily, and explains their attitude towards it. (HTML)
CCEL Footnote 1055 (In-Text, Margin)
... polluted with the crime of murder. It would take too long to settle this question, and it is not necessary. For, allowing that the apostles did on that occasion require Christians to abstain from the blood of animals, and not to eat of things strangled, they seem to me to have consulted the time in choosing an easy observance that could not be burdensome to any one, and which the Gentiles might have in common with the Israelities, for the sake of the Corner-stone, who makes both one in Himself;[Ephesians 2:11-22] while at the same time they would be reminded how the Church of all nations was prefigured by the ark of Noah, when God gave this command,—a type which began to be fulfilled in the time of the apostles by the accession of the Gentiles to the faith. ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 567, footnote 6 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
In which Augustin replies to all the several statements in the letter of Petilianus, as though disputing with an adversary face to face. (HTML)
Chapter 71 (HTML)
... built upon a hill; open your eyes to see the mountain itself, and let Daniel show it to you, growing out of a small stone, and filling the whole earth. But when the prophet says to you, "Peace, peace; and where is there peace?" what will you show? Will you show the party of Donatus, unknown to the countless nations to whom Christ is known? It is surely not the city which cannot be hid; and whence is this, except that it is not founded on the mountain? "For He is our peace, who hath made both one,"[Ephesians 2:14] —not Donatus, who has made one into two.
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 33, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book I (HTML)
From the Epistle to the Ephesians. (HTML)
CCEL Footnote 364 (In-Text, Margin)
... who hath made both one, and hath broken down the middle wall of partition between us; having abolished in His flesh the enmity, even the law of commandments contained in ordinances; for to make in Himself of twain one new man, so making peace; and that He might reconcile both unto God in one body by the cross, having in Himself slain the enmity; and He came and preached peace to you which were afar off, and to them that were nigh. For through Him we both have access by one Spirit unto the Father.”[Ephesians 2:12-18] Then in another passage he thus writes: “As the truth is in Jesus: that ye put off, concerning the former conversation, the old man, which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind; and that ye put on the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 183, footnote 1 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book III (HTML)
Of What Took Place in the Piece of Ground or Garden to Which They Came on Leaving the House After the Supper; And of the Method in Which, in John’s Silence on the Subject, a Real Harmony Can Be Demonstrated Between the Other Three Evangelists—Namely, Matthew, Mark, and Luke. (HTML)
CCEL Footnote 1273 (In-Text, Margin)
... is in Hebrew exactly what “Pater” is in Latin. And perhaps the Lord may have used both words with some kind of symbolical significance, intending to indicate thereby, that in sustaining this sorrow He bore the part of His body, which is the Church, of which He has been made the corner-stone, and which comes to Him [in the person of disciples gathered] partly out of the Hebrews, to whom He refers when He says “Abba,” and partly out of the Gentiles, to whom He refers when He says “Pater” [Father].[Ephesians 2:11-22] The Apostle Paul also makes use of the same significant expression. For he says, “In whom we cry, Abba, Father;” and, in another passage, “God sent His Spirit into your hearts, crying, Abba, Father.” For it was meet that the good Master and true ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 382, footnote 10 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, 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 2898 (In-Text, Margin)
... Wherefore also the Apostle after the Lord’s Resurrection and Ascension, when He was despised by the Jews, went to the Gentiles. Not that he was silent however towards the Churches which consisted of Jewish believers; “I was unknown,” he says, “by face unto the Churches of Judæa which were in Christ. But they heard only that he which persecuted us in times past, now preacheth the faith which once he destroyed, and they glorified God in me.” So again Christ is called the “Corner Stone who made both one.”[Ephesians 2:14] For a corner joins two walls which come from different sides together. And what was so different as the circumcision and uncircumcision, having one wall from Judæa, the other from the Gentiles? But they are joined together by the corner stone. “For ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 391, footnote 1 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Matt. xxi. 19, where Jesus dried up the fig-tree; and on the words, Luke xxiv. 28, where He made a pretence as though He would go further. (HTML)
CCEL Footnote 2974 (In-Text, Margin)
... literally, of what corner is this “stone” become the Head? If we admit that it was figuratively expressed, and take it figuratively, the Corner-stone is Christ: the head of the corner, is the Head of the Church. Why is the Church the Corner? Because she has called the Jews from one side, and the Gentiles from another, and these two walls as it were coming from different quarters, and meeting together in one, she has bound together by the grace of her peace. For, “He is our peace, who hath made both one.”[Ephesians 2:14]
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 68, footnote 8 (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 224 (In-Text, Margin)
... which he had said contained “three apiece;” evidently in order to intimate to us a mystery therein. How are there “two metretæ apiece”? Circumcision and uncircumcision. Scripture mentions these two classes of people, and leaves out no kind of men, when it says, “Circumcision and uncircumcision;” in these two appellations thou hast all nations: they are the two metretæ apiece. In these two walls, meeting from different quarters, “Christ became the corner-stone, in order to make peace in Himself.”[Ephesians 2:14] Let us show also the “three metretæ apiece” in the case of these same all nations. Noah had three sons, through whom the human race was restored. Hence the Lord says, “The kingdom of heaven is like leaven, which a woman took and hid in three ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 106, 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 IV. 1–42. (HTML)
CCEL Footnote 347 (In-Text, Margin)
... know: ye worship ye know not what; for salvation is of the Jews.” A great thing has He attributed to the Jews; but do not understand Him to mean those spurious Jews. Understand that wall to which another is joined, that they may be joined together, resting on the corner-stone, which is Christ. For there is one wall from the Jews, another from the Gentiles; these walls are far apart, only until they are united in the Corner. Now the aliens were strangers and foreigners from the covenants of God.[Ephesians 2:11-22] According to this, it is said, “We worship what we know.” It is said, indeed, in the person of the Jews, but not of all Jews, not of reprobate Jews, but of such as were the apostles, as were the prophets, as were all those saints who sold all their ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 134, 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 V. 19. (HTML)
CCEL Footnote 415 (In-Text, Margin)
... between waters and waters; and the Son saw Him, according to thy dull and sluggish understanding. Well, since the Son saw the Father making the firmament, and also said, “The Son cannot of Himself do anything, but what He seeth the Father doing,” then show me the other firmament made by the Son. Hast thou lost the foundation? But they that are “built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner-stone,” are brought into a state of peace in Christ;[Ephesians 2:14-20] nor do they strive and wander in heresy. Therefore we understand that the light was made by God the Father, but through the Son; that the firmament was made by God the Father, but through the Son. For “all things were ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 262, footnote 2 (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 916 (In-Text, Margin)
... 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 is He and not another that bringeth them. Listen further: “They shall hear my voice.” See here also, it is He Himself who speaks by His servants, and it is His voice that is heard in those whom He sends. “That there may be one fold, and one shepherd.” Of these two flocks, as of two walls, is the corner-stone formed.[Ephesians 2:11-22] And thus is He both door and the corner-stone: all by way of comparison, none of them literally.
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 339, footnote 7 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XIV. 25–27. (HTML)
CCEL Footnote 1355 (In-Text, Margin)
... earth: His own peace will He give us, when He “will make manifest the counsels of the heart; and then shall every man have praise of God.” And yet in Him and from Him it is that we have peace, whether that which He leaveth with us when going to the Father, or that which He will give us when we ourselves are brought by Him to the Father. And what is it He leaveth with us, when ascending from us, save His own presence, which He never withdraweth? For He Himself is our peace who hath made both one.[Ephesians 2:14] It is He, therefore, that becomes our peace, both when we believe that He is, and when we see Him as He is. For if, so long as we are in this corruptible body that burdens the soul, and are walking by faith, not by sight, He forsaketh not those who ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 165, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XLVIII (HTML)
CCEL Footnote 1563 (In-Text, Margin)
... whole earth, the mountains of Sion” (ver. 2). Sion is one mountain, why then “mountains”? Is it that to Sion belonged also those which came from the other side, so as to meet together on the Corner Stone, and become two walls, as it were two mountains, one of the circumcision, the other of the uncircumcision; one of the Jews, the other of the Gentiles: no longer adverse, although diverse, because from different sides, now in the corner not even diverse. “For He is our peace, who hath made both one.”[Ephesians 2:14] The same Corner Stone “which the builders rejected, is become the Head Stone of the corner.” The mountain hath joined in itself two mountains; one house there is, and two houses; two, because coming from different sides; one, because of the Corner ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 381, footnote 21 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXIX (HTML)
CCEL Footnote 3690 (In-Text, Margin)
... then, this inheritance of God, out of circumcision and uncircumcision hath been congregated, that is, out of the people of Israel, and out of the rest of the nations, by means of the Stone which the builders rejected, and which hath become for the Head of the corner, in which corner as it were two walls coming from different quarters were united. “For Himself is our peace, who hath made both one, that He might build two into Himself, making peace, and might unite together both in one Body unto God:[Ephesians 2:14] in which Body we are sons of God, “crying, Abba Father.” Abba, on account of their language; Father, on account of ours. For Abba is the same as Father.…
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 591, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXX (HTML)
CCEL Footnote 5405 (In-Text, Margin)
... righteous, that they might not have the ungodly mixed with them. These words are either ours or theirs: decide whose. The Catholic Church saith, Unity must not be lost, the Church of God must not be cut off. God will judge afterwards of the wicked and the good…This we also say: Love ye peace, love ye Christ. For if they love peace, they love Christ. When therefore we say, Love ye peace, we say this, Love ye Christ. Wherefore? For the Apostle saith of Christ, “He is our peace, who hath made both one.”[Ephesians 2:14] If Christ is therefore peace, because He hath made both one: why have ye made two of one? How then are ye peace-makers, if, when Christ maketh one of two, ye make two of one? But since we say these things, we are peace-makers with them that hate ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 603, footnote 4 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXXV (HTML)
CCEL Footnote 5490 (In-Text, Margin)
... punishments to come. What then shall they have, who are righteous in heart, and who turn not back? Let us now come to the heritage itself, brethren, for we are sons. What shall we possess? What is our heritage? what is our country: what is it called? Peace. In this we salute you, this we announce to you, this the mountains receive, and the little hills receive as righteousness. Peace is Christ: “for He is our peace, who hath made both one, and hath broken down the middle wall of partition between us.”[Ephesians 2:14] Since we are sons, we shall have an inheritance. And what shall this inheritance be called, but peace? And consider that they who love not peace are disinherited. Now they who divide unity, love not peace. Peace is the possession of the pious, the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 606, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXXVII (HTML)
CCEL Footnote 5515 (In-Text, Margin)
... excellently wrought that whatever of good was declared through Solomon, might be attributed unto God; and the man’s sin, unto the man. What marvel that Solomon fell among God’s people? Did not Adam fall in Paradise? Did not an angel fall from heaven, and become the devil? We are thereby taught, that no hope must be placed in any among men.…The name of Solomon is interpreted to mean peacemaker: now Christ is the True Peacemaker, of whom the Apostle saith, “He is our Peace, who hath made both one.”[Ephesians 2:14] …Since, therefore, He is the true Solomon; for that Solomon was the figure of this Peace maker, when he built the temple; that thou mayest not think he who built the house unto God was the true Solomon, Scripture showing unto thee another Solomon, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 330, footnote 4 (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 2209 (In-Text, Margin)
... that are round about us,’ because wicked doctrines have come into Thy inheritance. They have polluted Thy holy temple in that the daughters of strangers have rejoiced over our troubles. A little while ago we were of one mind and one tongue and now are divided into many tongues. But, O Lord our God, give us Thy peace which we have lost by setting Thy commandments at naught. O Lord we know none other than Thee. We call Thee by Thy name. ‘Make both one and break down the middle wall of the partition,’[Ephesians 2:14] namely the iniquity that has sprung up. Gather us one by one, Thy new Israel, building up Jerusalem and gathering together the outcasts of Israel. Let us be made once more one flock and all be fed by Thee; for Thou art the good Shepherd ‘Who giveth ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 49, footnote 4 (Image)
Athanasius: Select Writings and Letters
The Incarnation of the Word. (HTML)
On the Incarnation of the Word. (HTML)
Why the Cross, of all deaths? (1) He had to bear the curse for us. (2) On it He held out His hands to unite all, Jews and Gentiles, in Himself. (3) He defeated the “Prince of the powers of the air” in His own region, clearing the way to heaven and opening for us the everlasting doors. (HTML)
CCEL Footnote 268 (In-Text, Margin)
... suffered death in none other way save on the Cross, let him also be told that no other way than this was good for us, and that it was well that the Lord suffered this for our sakes. 2. For if He came Himself to bear the curse laid upon us, how else could He have “become a curse,” unless He received the death set for a curse? and that is the Cross. For this is exactly what is written: “Cursed is he that hangeth on a tree.” 3. Again, if the Lord’s death is the ransom of all, and by His death “the middle[Ephesians 2:14] wall of partition” is broken down, and the calling of the nations is brought about, how would He have called us to Him, had He not been crucified? For it is only on the cross that a man dies with his hands spread out. Whence it was fitting for the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 378, footnote 7 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse II (HTML)
Texts Explained; Sixthly, Proverbs viii. 22 Continued. Our Lord is said to be created 'for the works,' i.e. with a particular purpose, which no mere creatures are ever said to be. Parallel of Isai. xlix. 5, &c. When His manhood is spoken of, a reason for it is added; not so when His Divine Nature; Texts in proof. (HTML)
... consequence not for Himself but for us is He created. But if not for Himself is He created, but for us, then He is not Himself a creature, but, as having put on our flesh, He uses such language. And that this is the sense of the Scriptures, we may learn from the Apostle, who says in Ephesians, ‘Having broken down the middle wall of partition between us, having abolished in His flesh the enmity, even the law of commandments contained in ordinances, to create in Himself of twain one new man, so making peace[Ephesians 2:14-15].’ But if in Him the twain are created, and these are in His body, reasonably then, bearing the twain in Himself, He is as if Himself created; for those who were created in Himself He made one, and He was in them, as they. And thus, the two being ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 235, footnote 12 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Ageruchia. (HTML)
CCEL Footnote 3303 (In-Text, Margin)
... church. So likewise do Hannah and Peninnah of whom the former, at first barren, afterwards exceeded the latter in fruitfulness. In Isaac and Rebekah we see an early example of monogamy: it was only to Rebekah that the Lord revealed Himself in the hour of childbirth and she alone went of herself to enquire of the Lord. What shall I say of Tamar who bore twin sons, Pharez and Zarah? At their birth was broken down that middle wall of partition which typified the division existing between the two peoples;[Ephesians 2:14] while the binding of Zarah’s hand with the scarlet thread even then marked the conscience of the Jews with the stain of Christ’s blood. And how shall I speak of the whore married by the prophet who is a figure either of the church as gathered in ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 227, footnote 20 (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 2906 (In-Text, Margin)
117. Such is my defence: its reasonableness I have set forth: and may the God of peace, Who made both one,[Ephesians 2:14] and has restored us to each other, Who setteth kings upon thrones, and raiseth up the poor out of the dust and lifteth up the beggar from the dunghill, Who chose David His servant and took him away from the sheepfolds, though he was the least and youngest of the sons of Jesse, Who gave the word to those who preach the gospel with great power for the perfection of the gospel,—may He Himself hold me by my right hand, and guide me with His ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 138, footnote 7 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Feast of the Nativity, VI. (HTML)
CCEL Footnote 801 (In-Text, Margin)
... meet in the First-begotten of the new creation, Who came to do not His own Will but His that sent Him; inasmuch as the Father in His gracious favour has adopted as His heirs not those that are discordant nor those that are unlike Him, but those that are in feeling and affection one. They that are re-modelled after one pattern must have a spirit like the model. The birthday of the Lord is the birthday of peace: for thus says the Apostle, “He is our peace, who made both one[Ephesians 2:14];” since whether we be Jew or Gentile, “through Him we have access in one Spirit to the Father.” And it was this in particular that He taught His disciples before the day of His passion which He had of His own free-will fore-ordained, saying, “My ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 138, footnote 8 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Feast of the Nativity, VI. (HTML)
CCEL Footnote 802 (In-Text, Margin)
... sent Him; inasmuch as the Father in His gracious favour has adopted as His heirs not those that are discordant nor those that are unlike Him, but those that are in feeling and affection one. They that are re-modelled after one pattern must have a spirit like the model. The birthday of the Lord is the birthday of peace: for thus says the Apostle, “He is our peace, who made both one;” since whether we be Jew or Gentile, “through Him we have access in one Spirit to the Father[Ephesians 2:14].” And it was this in particular that He taught His disciples before the day of His passion which He had of His own free-will fore-ordained, saying, “My peace I give unto you, My peace I leave for you;” and lest under the general term the character ...