Early Church Fathers Scripture Index : Texts
Philippians 4
There are 87 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 18, footnote 2 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Clement of Rome (HTML)
First Epistle to the Corinthians (HTML)
Chapter XLVII.—Your recent discord is worse than the former which took place in the times of Paul. (HTML)
CCEL Footnote 212 (In-Text, Margin)
Take up the epistle of the blessed Apostle Paul. What did he write to you at the time when the Gospel first began to be preached?[Philippians 4:15] Truly, under the inspiration of the Spirit, he wrote to you concerning himself, and Cephas, and Apollos, because even then parties had been formed among you. But that inclination for one above another entailed less guilt upon you, inasmuch as your partialities were then shown towards apostles, already of high reputation, and towards a man whom they had approved. But now reflect who those are that have perverted you, and lessened ...
Ante-Nicene Fathers, Volume 1, page 88, footnote 2 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Smyrnæans: Shorter and Longer Versions (HTML)
Chapter IV.—Beware of these heretics. (HTML)
CCEL Footnote 1002 (In-Text, Margin)
... [effecting] this. But if these things were done by our Lord only in appearance, then am I also only in appearance bound. And why have I also surrendered myself to death, to fire, to the sword, to the wild beasts? But, [in fact,] he who is near to the sword is near to God; he that is among the wild beasts is in company with God; provided only he be so in the name of Jesus Christ. I undergo all these things that I may suffer together with Him, He who became a perfect man inwardly strengthening me.[Philippians 4:13]
Ante-Nicene Fathers, Volume 1, page 111, footnote 10 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Antiochians (HTML)
Chapter VII.—Exhortation to consistency of conduct. (HTML)
CCEL Footnote 1243 (In-Text, Margin)
Ye have been the disciples of Paul and Peter; do not lose what was committed to your trust. Keep in remembrance Euodias,[Philippians 4:2] your deservedly-blessed pastor, into whose hands the government over you was first entrusted by the apostles. Let us not bring disgrace upon our Father. Let us prove ourselves His true-born children, and not bastards. Ye know after what manner I have acted among you. The things which, when present, I spoke to you, these same, when absent, I now write to you. “If any man love not the Lord Jesus Christ, let him be Anathema.” Be ye ...
Ante-Nicene Fathers, Volume 1, page 471, footnote 10 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter VIII.—Vain attempts of Marcion and his followers, who exclude Abraham from the salvation bestowed by Christ, who liberated not only Abraham, but the seed of Abraham, by fulfilling and not destroying the law when He healed on the Sabbath-day. (HTML)
CCEL Footnote 3892 (In-Text, Margin)
... adieu to all their neighbours, on account of the word of God and His covenant, unless the disciples of the Lord? Of whom again Moses says, “They shall have no inheritance, for the Lord Himself is their inheritance.” And again, “The priests the Levites shall have no part in the whole tribe of Levi, nor substance with Israel; their substance is the offerings (fructifications) of the Lord: these shall they eat.” Wherefore also Paul says, “I do not seek after a gift, but I seek after fruit.”[Philippians 4:17] To His disciples He said, who had a priesthood of the Lord, to whom it was lawful when hungry to eat the ears of corn, “For the workman is worthy of his meat.” And the priests in the temple profaned the Sabbath, and were blameless. Wherefore, then, ...
Ante-Nicene Fathers, Volume 1, page 485, footnote 11 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter XVIII.—Concerning sacrifices and oblations, and those who truly offer them. (HTML)
CCEL Footnote 4047 (In-Text, Margin)
4. Inasmuch, then, as the Church offers with single-mindedness, her gift is justly reckoned a pure sacrifice with God. As Paul also says to the Philippians, “I am full, having received from Epaphroditus the things that were sent from you, the odour of a sweet smell, a sacrifice acceptable, pleasing to God.”[Philippians 4:18] For it behoves us to make an oblation to God, and in all things to be found grateful to God our Maker, in a pure mind, and in faith without hypocrisy, in well-grounded hope, in fervent love, offering the first-fruits of His own created things. And the Church alone offers this pure oblation to the Creator, offering to Him, with giving of ...
Ante-Nicene Fathers, Volume 1, page 568, footnote 3 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Fragments from the Lost Writings of Irenæus (HTML)
II. (HTML)
CCEL Footnote 4799 (In-Text, Margin)
... them.[Philippians 4:22] and endeavouring to gain his approbation. For I have a more vivid recollection of what occurred at that time than of recent events (inasmuch as the experiences of childhood, keeping pace with the growth of the soul, become incorporated with it); so ...
Ante-Nicene Fathers, Volume 2, page 10, footnote 13 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
The Pastor of Hermas (HTML)
Book First.—Visions (HTML)
Vision First. Against Filthy and Proud Thoughts, and the Carelessness of Hermas in Chastising His Sons. (HTML)
CCEL Footnote 45 (In-Text, Margin)
... this world. But now the mercy of the Lord has taken pity on you and your house, and will strengthen you, and establish you in his glory. Only be not easy-minded, but be of good courage and comfort your house. For as a smith hammers out his work, and accomplishes whatever he wishes, so shall righteous daily speech overcome all iniquity. Cease not therefore to admonish your sons; for I know that, if they will repent with all their heart, they will be enrolled in the Books of Life with the saints.”[Philippians 4:3] Having ended these words, she said to me, “Do you wish to hear me read?” I say to her, “Lady, I do.” “Listen then, and give ear to the glories of God.” And then I heard from her, magnificently and admirably, things which my memory could not retain. ...
Ante-Nicene Fathers, Volume 2, page 196, footnote 11 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
Exhortation to the Heathen (HTML)
Chapter IX.—“That Those Grievously Sin Who Despise or Neglect God’s Gracious Calling.” (HTML)
CCEL Footnote 972 (In-Text, Margin)
... exhortations of any of the saints, as he is by the words of the Lord Himself, the lover of man. For this, and nothing but this, is His only work—the salvation of man. Therefore He Himself, urging them on to salvation, cries, “The kingdom of heaven is at hand.” Those men that draw near through fear, He converts. Thus also the apostle of the Lord, beseeching the Macedonians, becomes the interpreter of the divine voice, when he says, “The Lord is at hand; take care that ye be not apprehended empty.”[Philippians 4:5] But are ye so devoid of fear, or rather of faith, as not to believe the Lord Himself, or Paul, who in Christ’s stead thus entreats: “Taste and see that Christ is God?” Faith will lead you in; experience will teach you; Scripture will train you, for ...
Ante-Nicene Fathers, Volume 2, page 402, footnote 11 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book III (HTML)
CCEL Footnote 2672 (In-Text, Margin)
... ventitant, efficientes; sub falso nominatæ cognitionis titulo, eam, qu, efficiæ ad exteriores ducit tenebras, viam ingredientes. “Quod reliquum est, fratres, quæcuque vera, quæcunque honesta, quæcunque justa, quatres, quam æcunque casta, quæcunque amabilia, ques, æcunque bonbilia, ques, quam ingreæ famue bonbilia, ques, quam ingredientæ; si qua virtus, et si qua laus, ea considerate; quæ et didicistis; quæ etiam accepistis et audiistis et vidistis in me, ea facite; et Deus pacis erit vobiscum.”[Philippians 4:8-9] Et Petrus similia dicit in Epistola: “Ut fides vestra et spes sit in Deum, cure animas vestras castas effeceritis in obedientia veritatis;” quasi filii obedientiæ, non configurati prioribus desideriis, quæ fuerunt in ignorantia; sed secundum eum, ...
Ante-Nicene Fathers, Volume 2, page 427, footnote 15 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book IV. (HTML)
Chapter XVI.—Passages of Scripture Respecting the Constancy, Patience, and Love of the Martyrs. (HTML)
... believers, in word, in conversation, in love, in faith, in purity.” For perfection in faith differs, I think, from ordinary faith. And the divine apostle furnishes the rule for the Gnostic in these words, writing as follows: “For I have learned, in whatsoever state I am, to be content. I know both how to be abased, and I know how to abound. Everywhere and in all things I am instructed both to be full and to be hungry, both to abound and to lack. I can do all things through Him who strengtheneth me.”[Philippians 4:11-13] And also when discussing with others in order to put them, to shame, he does not shrink from saying, “But call to mind the former days, in which, after ye were illuminated, ye endured a great fight of afflictions; partly, whilst ye were made a ...
Ante-Nicene Fathers, Volume 2, page 526, footnote 6 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VII (HTML)
Chapter III.—The Gnostic Aims at the Nearest Likeness Possible to God and His Son. (HTML)
... The Gnostic even forms and creates himself; and besides also, he, like to God, adorns those who hear him; assimilating as far as possible the moderation which, arising from practice, tends to impassibility, to Him who by nature possesses impassibility; and especially having uninterrupted converse and fellowship with the Lord. Mildness, I think, and philanthropy, and eminent piety, are the rules of gnostic assimilation. I affirm that these virtues “are a sacrifice acceptable in the sight of God;”[Philippians 4:18] Scripture alleging that “the humble heart with right knowledge is the holocaust of God;” each man who is admitted to holiness being illuminated in order to indissoluble union.
Ante-Nicene Fathers, Volume 3, page 101, footnote 5 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
The Chaplet, or De Corona. (HTML)
Chapter XIII. (HTML)
CCEL Footnote 428 (In-Text, Margin)
... appellation is given to the crowns which, distinguished by their gems and oak leaves of gold, they put on, with mantles having an embroidery of palm branches, to conduct the chariots containing the images of the gods to the circus. There are also provincial crowns of gold, needing now the larger heads of images instead of those of men. But your orders, and your magistracies, and your very place of meeting, the church, are Christ’s. You belong to Him, for you have been enrolled in the books of life.[Philippians 4:3] There the blood of the Lord serves for your purple robe, and your broad stripe is His own cross; there the axe is already laid to the trunk of the tree; there is the branch out of the root of Jesse. Never mind the state horses with their crown. Your ...
Ante-Nicene Fathers, Volume 3, page 685, footnote 4 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Prayer. (HTML)
When Praying the Father, You are Not to Be Angry with a Brother. (HTML)
CCEL Footnote 8829 (In-Text, Margin)
That we may not be as far from the ears of God as we are from His precepts, the memory of His precepts paves for our prayers a way unto heaven; of which precepts the chief is, that we go not up unto God’s altar before we compose whatever of discord or offence we have contracted with our brethren. For what sort of deed is it to approach the peace of God[Philippians 4:6-7] without peace? the remission of debts while you retain them? How will he appease his Father who is angry with his brother, when from the beginning “all anger” is forbidden us? For even Joseph, when dismissing his brethren for the purpose of fetching their father, said, “And be not angry in the way.” He ...
Ante-Nicene Fathers, Volume 4, page 25, footnote 5 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On the Apparel of Women. (HTML)
II (HTML)
It is Not Enough that God Know Us to Be Chaste: We Must Seem So Before Men. Especially in These Times of Persecution We Must Inure Our Bodies to the Hardships Which They May Not Improbably Be Called to Suffer. (HTML)
Perhaps some (woman) will say: “To me it is not necessary to be approved by men; for I do not require the testimony of men: God is the inspector of the heart.” (That) we all know; provided, however, we remember what the same (God) has said through the apostle: “Let your probity appear before men.”[Philippians 4:5] For what purpose, except that malice may have no access at all to you, or that you may be an example and testimony to the evil? Else, what is (that): “Let your works shine?” Why, moreover, does the Lord call us the light of the world; why has He compared us to a city built upon a mountain; if we do not shine in (the midst of) darkness, and stand ...
Ante-Nicene Fathers, Volume 4, page 25, footnote 5 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On the Apparel of Women. (HTML)
II (HTML)
It is Not Enough that God Know Us to Be Chaste: We Must Seem So Before Men. Especially in These Times of Persecution We Must Inure Our Bodies to the Hardships Which They May Not Improbably Be Called to Suffer. (HTML)
Perhaps some (woman) will say: “To me it is not necessary to be approved by men; for I do not require the testimony of men: God is the inspector of the heart.” (That) we all know; provided, however, we remember what the same (God) has said through the apostle: “Let your probity appear before men.”[Philippians 4:8] For what purpose, except that malice may have no access at all to you, or that you may be an example and testimony to the evil? Else, what is (that): “Let your works shine?” Why, moreover, does the Lord call us the light of the world; why has He compared us to a city built upon a mountain; if we do not shine in (the midst of) darkness, and stand ...
Ante-Nicene Fathers, Volume 4, page 41, footnote 7 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
To His Wife. (HTML)
I (HTML)
Of the Infirmity of the Flesh, and Similar Pleas. (HTML)
... second, from worldly concupiscence. But by us, who are servants of God, who renounce both voluptuousness and ambition, each is to be repudiated. Fleshly concupiscence claims the functions of adult age, craves after beauty’s harvest, rejoices in its own shame, pleads the necessity of a husband to the female sex, as a source of authority and of comfort, or to render it safe from evil rumours. To meet these its counsels, do you apply the examples of sisters of ours whose names are with the Lord,[Philippians 4:3] —who, when their husbands have preceded them (to glory), give to no opportunity of beauty or of age the precedence over holiness. They prefer to be wedded to God. To God their beauty, to God their youth (is dedicated). With Him they live; with Him ...
Ante-Nicene Fathers, Volume 4, page 41, footnote 16 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
To His Wife. (HTML)
I (HTML)
Of the Infirmity of the Flesh, and Similar Pleas. (HTML)
... maintenance, unless it be that we distrust the promises of God, and (His) care and providence, who clothes with such grace the lilies of the field; who, without any labour on their part, feeds the fowls of the heaven; who prohibits care to be taken about to-morrow’s food and clothing, promising that He knows what is needful for each of His servants—not indeed ponderous necklaces, not burdensome garments, not Gallic mules nor German bearers, which all add lustre to the glory of nuptials; but “sufficiency,”[Philippians 4:19] which is suitable to moderation and modesty. Presume, I pray you, that you have need of nothing if you “attend upon the Lord;” nay, that you have all things, if you have the Lord, whose are all things. Think often on things heavenly, and you will ...
Ante-Nicene Fathers, Volume 4, page 156, footnote 3 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
Appendix (HTML)
Five Books in Reply to Marcion. (HTML)
Of the Harmony of the Fathers of the Old and New Testaments. (HTML)
Well known was he to apostolic men:[Philippians 4:3]
Ante-Nicene Fathers, Volume 4, page 279, footnote 3 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book II (HTML)
On Justice and Goodness. (HTML)
... men out of their minds. How can that appear an evil which is able to reward the good with blessings, as they themselves also admit? But if they say that it is a thing of indifference, it follows that since justice is so, sobriety also, and prudence, and all the other virtues, are things of indifference. And what answer shall we make to Paul, when he says, “If there be any virtue, and, if there be any praise, think on these things, which ye have learned, and received, and heard, and seen in me?”[Philippians 4:8-9] Let them learn, therefore, by searching the holy Scriptures, what are the individual virtues, and not deceive themselves by saying that that God who rewards every one according to his merits, does, through hatred of evil, recompense the wicked with ...
Ante-Nicene Fathers, Volume 4, page 333, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book III (HTML)
On the Opposing Powers. (HTML)
... may be a Paul, of whom it is said, “He is a chosen vessel unto Me;” or a Peter, against whom the gates of hell do not prevail; or a Moses, the friend of God: yet not one of them could sustain, without destruction to himself, the whole simultaneous assault of these opposing powers, unless indeed the might of Him alone were to work in him, who said, “Be of good cheer, I have overcome the world.” And therefore Paul exclaims with confidence, “I can do all things through Christ, who strengtheneth me;”[Philippians 4:13] and again, “I laboured more abundantly than they all; yet not I, but the grace of God which was with me.” On account, then, of this power, which certainly is not of human origin operating and speaking in him, Paul could say, “For I am persuaded that ...
Ante-Nicene Fathers, Volume 4, page 667, footnote 6 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VIII (HTML)
Chapter LXX (HTML)
... trusting in the protection of Him who said, “Be of good cheer, I have overcome the world.” And truly He has overcome the world. Wherefore the world prevails only so long as it is the pleasure of Him who received from the Father power to overcome the world; and from His victory we take courage. Should He even wish us again to contend and struggle for our religion, let the enemy come against us, and we will say to them, “I can do all things, through Christ Jesus our Lord, which strengtheneth me.”[Philippians 4:13] For of “two sparrows which are sold for a farthing,” as the Scripture says, “not one of them falls on the ground without our Father in heaven.” And so completely does the Divine Providence embrace all things, that not even the hairs of our head fail ...
Ante-Nicene Fathers, Volume 5, page 456, footnote 8 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
On the Lord's Prayer. (HTML)
CCEL Footnote 3394 (In-Text, Margin)
... their heart, and giving alms among the members of God’s household according to His commands, even in hearing what God commands to be done, do themselves also deserve to be heard by God. The blessed Apostle Paul, when aided in the necessity of affliction by his brethren, said that good works which are performed are sacrifices to God. “I am full,” saith he, “having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well pleasing to God.”[Philippians 4:18] For when one has pity on the poor, he lends to God; and he who gives to the least gives to God—sacrifices spiritually to God an odour of a sweet smell.
Ante-Nicene Fathers, Volume 6, page 161, footnote 7 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Anatolius and Minor Writers. (HTML)
Theonas of Alexandria. (HTML)
The Epistle of Theonas, Bishop of Alexandria, to Lucianus, the Chief Chamberlain. (HTML)
Chapter IX. (HTML)
... giving some space to meditation. And never cast off the habit of reading in the Holy Scriptures; for nothing feeds the soul and enriches the mind so well as those sacred studies do. But look to this as the chief gain you are to make by them, that, in all due patience, ye may discharge the duties of your office religiously and piously—that is, in the love of Christ—and despise all transitory objects for the sake of His eternal promises, which in truth surpass all human comprehension and understanding,[Philippians 4:7] and shall conduct you into everlasting felicity.
Ante-Nicene Fathers, Volume 7, page 76, footnote 3 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Lactantius (HTML)
The Divine Institutes (HTML)
Book III. Of the False Wisdom of the Philosophers (HTML)
Chap. VIII.—Of the chief good, and the pleasures of the soul and body, and of virtue (HTML)
... possible for any virtue to exist unless it were honourable, and as though it would not cease to be virtue if it had any measure of disgrace. But he saw that it might happen that a bad opinion is entertained respecting virtue by a depraved judgment, and therefore he thought that deference should be paid to what in the estimation of men constitutes a departure from what is right and good, because it is not in our power that virtue should be honoured simply for its own deserts. For what is honourable[Philippians 4:8] character, except perpetual honour, conferred on any one by the favourable report of the people? What, then, will happen, if through the error and perverseness of men a bad reputation should ensue? Shall we cast aside virtue because it is judged to ...
Ante-Nicene Fathers, Volume 7, page 484, footnote 10 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book VIII. Concerning Gifts, and Ordinations, and the Ecclesiastical Canons (HTML)
Sec. II.—Election and Ordination of Bishops: Form of Service on Sundays (HTML)
CCEL Footnote 3616 (In-Text, Margin)
... state of penitence, that God, the lover of compassion, will show them the way of repentance, and accept their return and their confession, and bruise Satan under their feet suddenly, and redeem them from the snare of the devil, and the ill-usage of the demons, and free them from every unlawful word, and every absurd practice and wicked thought; forgive them all their offences, both voluntary and involuntary, and blot out that handwriting which is against them, and write them in the book of life;[Philippians 4:3] cleanse them from all filthiness of flesh and spirit, and restore and unite them to His holy flock. For He knoweth our frame. For who can glory that he has a clean heart? And who can boldly say, that he is pure from sin? For we are all among the ...
Ante-Nicene Fathers, Volume 8, page 57, footnote 5 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Two Epistles Concerning Virginity. (HTML)
The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle. (HTML)
Divinity of Virginity. (HTML)
CCEL Footnote 343 (In-Text, Margin)
... came before our Lord, he “than whom there was not a greater among those born of women,” the holy messenger of our Lord, was a virgin. Imitate, therefore, the ambassador of our Lord, and be his follower in every thing. That John, again, who “reclined on the bosom of our Lord, and whom He greatly loved,” —he, too, was a holy person. For it was not without reason that our Lord loved him. Paul, also, and Barnabas, and Timothy, with all the others, “whose names are written in the book of life,”[Philippians 4:3] —these, I say, all cherished and loved sanctity, and ran in the contest, and finished their course without blemish, as imitators of Christ, and as sons of the living God. Moreover, also, Elijah and Elisha, and many other holy men, we find to have ...
Ante-Nicene Fathers, Volume 8, page 61, footnote 6 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Two Epistles Concerning Virginity. (HTML)
The Second Epistle of the Same Clement. (HTML)
He Describes the Circumspectness of His Intercourse with the Other Sex, and Tells How in His Journeys He Acts at Places Where There are Brethren Only. (HTML)
CCEL Footnote 438 (In-Text, Margin)
... town, or in a hamlet, or wheresoever we happen to be, and there are found brethren in that place, we turn in to one who is a brother, and call together there all the brethren, and speak to them words of encouragement and exhortation. And those among us who are gifted in speaking will speak such words as are earnest, and serious, and chaste, in the fear of God, and exhort them to please God in everything, and abound and go forward in good works, and “be free from anxious care in everything,”[Philippians 4:6] as is fit and right for the people of God.
Ante-Nicene Fathers, Volume 8, page 63, footnote 11 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Two Epistles Concerning Virginity. (HTML)
The Second Epistle of the Same Clement. (HTML)
How Christians Should Behave Themselves Among Heathens. (HTML)
CCEL Footnote 468 (In-Text, Margin)
... with us, as for a pattern of believers, and of those who shall believe. Let us be of the flock of Christ, in all righteousness, and in all holy and unblemished conduct, behaving ourselves with uprightness and sanctity, as is right for believers, and observing those things which are praiseworthy, and pure, and holy, and honourable, and noble; and do ye promote all those things which are profitable. For ye are “our joy, and our crown,” and our hope, and our life, “if so be that ye stand in the Lord.”[Philippians 4:1] So be it!
Ante-Nicene Fathers, Volume 9, page 317, footnote 6 (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 Paraclete, as Propitiation, and as the Power of God. (HTML)
... propitiation: “Whom God set forth to be a propitiation through faith.” Of this proportion there was a type in the inmost part of the temple, the Holy of Holies, namely, the golden mercy-seat placed upon the two cherubim. But how could He ever be the Paraclete, and the atonement, and the propitiation without the power of God, which makes an end of our weakness, flows over the souls of believers, and is administered by Jesus, who indeed is prior to it and Himself the power of God, who enables a man to say:[Philippians 4:13] “I can do all things through Jesus Christ who strengtheneth me.” Whence we know that Simon Magus, who gave himself the title of “The power of God, which is called great,” was consigned to perdition and destruction, he and his money with him. We, on ...
Ante-Nicene Fathers, Volume 9, page 377, footnote 9 (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)
Of the Death of the Martyrs Considered as a Sacrifice, and in What Way It Operates to the Benefit of Others. (HTML)
... to account for such things and to see that they are mysteries and exceed our human nature. Then we shall say, “Great are the judgments of God, and hard to be described; for this cause untutored souls have gone astray.” Among the Gentiles, too, it is recorded that many a one, when pestilential disease broke out in his country, offered himself a victim for the public good. That this was the case the faithful Clement assumes, on the faith of the narratives, to whom Paul bears witness when he says,[Philippians 4:3] “With Clement also, and the others, my fellow-labourers, whose names are in the book of life.” If there is anything in these narratives that appears incongruous to one who is minded to carp at mysteries revealed to few, the same difficulty attaches ...
Ante-Nicene Fathers, Volume 9, page 407, footnote 9 (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)
The Difference Between Believing in the Name of Jesus and Believing in Jesus Himself. (HTML)
... Me is not judged,” not, “He who believes in My name is not judged;” the latter believes, and hence he is not worthy to be condemned already, but he is inferior to the other who believes in Him. Hence it is that Jesus does not trust Himself to him who believes in His name. We must, therefore, cleave to Him rather than to His name, lest after we have done wonders in His name, we should hear these words addressed to us which He will speak to those who boast of His name alone. With the Apostle Paul[Philippians 4:13] let us seek joyfully to say, “I can do all things in Christ Jesus strengthening me.” We have also to notice that in a former passage the Evangelist calls the passover that of the Jews, while here he does not say that Jesus was at the passover of the ...
Ante-Nicene Fathers, Volume 9, page 457, footnote 9 (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)
Every Sin—Every False Doctrine is a “Gate of Hades.” (HTML)
... seek to enter in and shall not be able,” you will understand that this refers to those who boast that they are of the church, but live weakly and contrary to the word. Of those, then, who seek to enter in, those who are not able to enter will not be able to do so, because the gates of Hades prevail against them; but in the case of those against whom the gates of Hades will not prevail, those seeking to enter in will be strong, being able to do all things, in Christ Jesus, who strengtheneth them.[Philippians 4:13] And in like manner each one of those who are the authors of any evil opinion has become the architect of a certain gate of Hades; but those who co-operate with the teaching of the architect of such things are servants and stewards, who are the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 155, footnote 3 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. (HTML)
About to Speak of the Temptations of the Lust of the Flesh, He First Complains of the Lust of Eating and Drinking. (HTML)
CCEL Footnote 895 (In-Text, Margin)
... from thine appetites.” And by Thy favour have I heard this saying likewise, which I have much delighted in, “Neither if we eat, are we the better; neither if we eat not, are we the worse;” which is to say, that neither shall the one make me to abound, nor the other to be wretched. I heard also another voice, “For I have learned, in whatsoever state I am, therewith to be content, I know both how to be abased, and I know how to abound . . . I can do all things through Christ which strengtheneth me.”[Philippians 4:11-14] Lo! a soldier of the celestial camp—not dust as we are. But remember, O Lord, “that we are dust,” and that of dust Thou hast created man; and he “was lost, and is found.” Nor could he do this of his own power, seeing that he whom I so loved, saying ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 155, footnote 7 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. (HTML)
About to Speak of the Temptations of the Lust of the Flesh, He First Complains of the Lust of Eating and Drinking. (HTML)
CCEL Footnote 899 (In-Text, Margin)
... to be abased, and I know how to abound . . . I can do all things through Christ which strengtheneth me.” Lo! a soldier of the celestial camp—not dust as we are. But remember, O Lord, “that we are dust,” and that of dust Thou hast created man; and he “was lost, and is found.” Nor could he do this of his own power, seeing that he whom I so loved, saying these things through the afflatus of Thy inspiration, was of that same dust. “I can,” saith he, “do all things through Him which strengtheneth me.”[Philippians 4:13] Strengthen me, that I may be able. Give what Thou commandest, and command what Thou wilt. He confesses to have received, and when he glorieth, he glorieth in the Lord. Another have I heard entreating that he might receive,—“Take from me,” saith he, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 203, footnote 13 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. (HTML)
In the Confessing of Benefits, Computation is Made Not as to The ‘Gift,’ But as to the ‘Fruit,’—That Is, the Good and Right Will of the Giver. (HTML)
CCEL Footnote 1405 (In-Text, Margin)
39. But they who are delighted with them are fed by those fruits; nor are they delighted with them “whose god is their belly.” For neither in those that yield them are the things given the fruit, but in what spirit they give them. Therefore he who serves God and not his own belly, I plainly see why he may rejoice; I see it, and I rejoice with him exceedingly. For he hath received from the Philippians those things which they had sent from Epaphroditus;[Philippians 4:18] but yet I see why he rejoiced. For whereat he rejoices, upon that he feeds; for speaking in truth, “I rejoiced,” saith he, “in the Lord greatly, that now at the last your care of me hath flourished again, wherein ye were also careful,” but it had become wearisome unto ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 204, footnote 1 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. (HTML)
In the Confessing of Benefits, Computation is Made Not as to The ‘Gift,’ But as to the ‘Fruit,’—That Is, the Good and Right Will of the Giver. (HTML)
CCEL Footnote 1408 (In-Text, Margin)
40. Whereat, then, dost thou rejoice in all things, O great Paul? Whereat dost thou rejoice? Whereon dost thou feed, O man, re newed in the knowledge of God, after the image of Him that created thee, thou living soul of so great continency, and thou tongue like flying fowls, speaking mysteries,—for to such creatures is this food due,—what is that which feeds thee? Joy. Let us hear what follows. “Notwithstanding,” saith he, “ye have well done that ye did communicate with My affliction.”[Philippians 4:14] Hereat doth he rejoice, hereon doth he feed; because they have well done, not because his strait was relieved, who saith unto thee, “Thou hast enlarged me when I was in distress;” because he knew both “to abound and to suffer need,” in Thee Who ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 204, footnote 5 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. (HTML)
In the Confessing of Benefits, Computation is Made Not as to The ‘Gift,’ But as to the ‘Fruit,’—That Is, the Good and Right Will of the Giver. (HTML)
CCEL Footnote 1412 (In-Text, Margin)
... rejoice, hereon doth he feed; because they have well done, not because his strait was relieved, who saith unto thee, “Thou hast enlarged me when I was in distress;” because he knew both “to abound and to suffer need,” in Thee Who strengthenest him. For, saith he, “ye Philippians know also that in the beginning of the gospel, when I departed from Macedonia, no Church communicated with me as concerning giving and receiving, but ye only. For even in Thessalonica ye sent once and again unto my necessity.”[Philippians 4:15-16] Unto these good works he now rejoiceth that they have returned; and is made glad that they flourished again, as when a fruitful field recovers its greenness.
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 295, footnote 11 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
Letters of St. Augustin (HTML)
Letters of St. Augustin (HTML)
To Eudoxius (HTML)
CCEL Footnote 1695 (In-Text, Margin)
... to the glory of God,” who “worketh all in all,” and be so “fervent in Spirit” that your “soul may make her boast in the Lord.” Such is the course of those who walk in the “straight way,” whose “eyes are ever upon the Lord, for He shall pluck their feet out of the net.” Such a course is neither interrupted by business, nor benumbed by leisure, neither boisterous nor languid, neither presumptuous nor desponding, neither reckless nor supine. “These things do, and the God of peace shall be with you.”[Philippians 4:9]
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 507, footnote 1 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the eternal happiness of the saints, the resurrection of the body, and the miracles of the early Church. (HTML)
Of the Beatific Vision. (HTML)
CCEL Footnote 1669 (In-Text, Margin)
... immortal and spiritual bodies, and when the flesh shall live no longer in a fleshly but a spiritual fashion. And indeed, to tell the truth, I am at a loss to understand the nature of that employment, or, shall I rather say, repose and ease, for it has never come within the range of my bodily senses. And if I should speak of my mind or understanding, what is our understanding in comparison of its excellence? For then shall be that “peace of God which,” as the apostle says, “passeth all understanding,”[Philippians 4:7] —that is to say, all human, and perhaps all angelic understanding, but certainly not the divine. That it passeth ours there is no doubt; but if it passeth that of the angels,—and he who says “all understanding” seems to make no exception in their ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 257, footnote 5 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
The Enchiridion. (HTML)
The Peace of God, Which Reigneth in Heaven, Passeth All Understanding. (HTML)
CCEL Footnote 1206 (In-Text, Margin)
This peace, as Scripture saith, “passeth all understanding,”[Philippians 4:7] and cannot be known by us until we have come into the full possession of it. For in what sense are heavenly things reconciled, except they be reconciled to us, viz. by coming into harmony with us? For in heaven there is unbroken peace, both between all the intelligent creatures that exist there, and between these and their Creator. And this peace, as is said, passeth all understanding; but this, of course, means our understanding, not that of those who ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 410, footnote 4 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On the Good of Marriage. (HTML)
Section 25 (HTML)
CCEL Footnote 2006 (In-Text, Margin)
... something else, through this habit of continence, so as, by it, not to be bound by them, and so as by it, to have power also not to use them, in case there were no need. Nor doth any use them well, save who hath power also not to use them. Many indeed with more ease practise abstinence, so as not to use, than practise temperance, so as to use well. But no one can wisely use them, save who can also continently not use them. From this habit Paul also said, “I know both to abound, and to suffer want.”[Philippians 4:12] Forsooth to suffer want is the part of any men soever; but to know to suffer want is the part of great men. So, also, to abound, who cannot? but to know also to abound, is not, save of those, whom abundance corrupts not.
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 453, footnote 5 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On the Good of Widowhood. (HTML)
Section 27 (HTML)
CCEL Footnote 2295 (In-Text, Margin)
... I also please all men through all things, not seeking what is of profit unto myself, but what unto many, that they may be saved.” Also in a certain exhortation he says, “For the rest, brethren, whatsoever things are true, whatsoever things are holy, whatsoever things are just, whatsoever things are pure, whatsoever things are most dear, whatsoever things are of good report; if any virtue, if any praise, these things think on, which ye have both learned, and received, and heard, and seen in me.”[Philippians 4:8-9] You see how among many things, unto which by exhortation he admonished them, he neglected not to set, “whatsoever things are of good report;” and in two words included all things, where he saith, “if any virtue, if any praise.” For unto virtue ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 293, footnote 1 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus states his objections to the morality of the law and the prophets, and Augustin seeks by the application of the type and the allegory to explain away the moral difficulties of the Old Testament. (HTML)
CCEL Footnote 869 (In-Text, Margin)
54. Thus Jacob has two free wives; for both are daughters of the remission of sins, or of whitening, that is, of Laban. One is loved, the other is borne. But she that is borne is the most and the soonest fruitful, that she may be loved, if not for herself, at least for her children. For the toil of the righteous is specially fruitful in those whom they beget for the kingdom of God, by preaching the gospel amid many trials and temptations; and they call those their joy and crown[Philippians 4:1] for whom they are in labors more abundantly, in stripes above measure, in deaths often, —for whom they have fightings without and fears within. Such births result most easily and plentifully from the word of faith, the preaching of Christ crucified, which ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 430, footnote 10 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book IV (HTML)
Cyprian’s Orthodoxy Undoubted. (HTML)
CCEL Footnote 2882 (In-Text, Margin)
... we pray when we say, “Thy kingdom come,” will there be in that kingdom of God no righteousness; since the apostle says, “The kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost.” Certainly these three things are commanded among other divine precepts. Here righteousness is prescribed to us when it is said, “Do righteousness;” peace is prescribed when it is said, “Have peace among yourselves;” joy is prescribed when it is said, “Rejoice in the Lord always.”[Philippians 4:4] Let, then, the Pelagians deny that these things shall be in the kingdom of God, where we shall live without end; or let them be so mad, if it appears good, as to contend that righteousness, peace, and joy, will be such there as they are here to the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 5, footnote 10 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Our Lord’s Sermon on the Mount. (HTML)
Explanation of the First Part of the Sermon Delivered by Our Lord on the Mount, as Contained in the Fifth Chapter of Matthew. (HTML)
Chapter II (HTML)
CCEL Footnote 29 (In-Text, Margin)
... under subjection to something better still, which is the truth itself, the only-begotten Son of God. For a man is not able to rule over things which are inferior, unless he subjects himself to what is superior. And this is the peace which is given on earth to men of goodwill; this the life of the fully developed and perfect wise man. From a kingdom of this sort brought to a condition of thorough peace and order, the prince of this world is cast out, who rules where there is perversity and disorder.[Philippians 4:7] When this peace has been inwardly established and confirmed, whatever persecutions he who has been cast out shall stir up from without, he only increases the glory which is according to God; being unable to shake anything in that edifice, but by the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 35, footnote 3 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Our Lord’s Sermon on the Mount. (HTML)
On the Latter Part of Our Lord’s Sermon on the Mount, Contained in the Sixth and Seventh Chapters of Matthew. (HTML)
Chapter I (HTML)
CCEL Footnote 249 (In-Text, Margin)
... not pleased him. As, therefore, that man would not speak absurdly who should say, In this work of seeking a ship, it is not a ship, but my native country, that I seek: so the apostle also might fitly say, In this work of pleasing men, it is not men, but God, that I please; because I do not aim at pleasing men, but have it as my object, that those whom I wish to be saved may imitate me. Just as he says of an offering that is made for the saints, “Not because I desire a gift, but I desire fruit;”[Philippians 4:17] i.e., In seeking your gift, I seek not it, but your fruit. For by this proof it could appear how far they had advanced Godward, when they offered that willingly which was sought from them not for the sake of his own joy over their gifts, but ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 162, footnote 8 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XLVII (HTML)
CCEL Footnote 1534 (In-Text, Margin)
... in like manner as ye have seen Him go into Heaven.” His Body is removed indeed from your eyes, but God is not separated from your hearts: see Him going up, believe on Him absent, hope for Him coming; but yet through His secret Mercy, feel Him present. For He who ascended into Heaven that He might be removed from your eyes, promised unto you, saying, “Lo, I am with you always, even unto the end of the world.” Justly then the Apostle so addressed us, “The Lord is at hand; be careful for nothing.”[Philippians 4:5-6] Christ sitteth above the Heavens; the Heavens are far off, He who there sitteth is near.…
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 182, footnote 8 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm L (HTML)
CCEL Footnote 1728 (In-Text, Margin)
... people,” then, those but now named Angels, those thousands of many men made perfect coming from the whole world, are called Heaven. But the others are called earth, yet fruitful. Which is the earth that is fruitful? That which is to be set on the right hand, unto which it shall be said, “I was an hungred, and ye gave Me to eat:” truly fruitful earth in which the Apostle doth joy, when they sent to him to supply his necessities: “Not because I ask a gift,” he saith, “but I require fruit.”[Philippians 4:17] And he giveth thanks, saying, “Because at length ye have budded forth again to be thoughtful for me.” He saith, “Ye have budded forth again,” as to trees which had withered away with a kind of barrenness. Therefore the Lord coming to judgment (that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 182, footnote 9 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm L (HTML)
CCEL Footnote 1729 (In-Text, Margin)
... whole world, are called Heaven. But the others are called earth, yet fruitful. Which is the earth that is fruitful? That which is to be set on the right hand, unto which it shall be said, “I was an hungred, and ye gave Me to eat:” truly fruitful earth in which the Apostle doth joy, when they sent to him to supply his necessities: “Not because I ask a gift,” he saith, “but I require fruit.” And he giveth thanks, saying, “Because at length ye have budded forth again to be thoughtful for me.”[Philippians 4:10] He saith, “Ye have budded forth again,” as to trees which had withered away with a kind of barrenness. Therefore the Lord coming to judgment (that we may now hear the Psalm, brethren), He will do what? “He will call the heaven from above” (ver. 4). ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 391, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXXI (HTML)
CCEL Footnote 3786 (In-Text, Margin)
4. “Take the Psalm and give the tabret” (ver. 2). Both “take,” and “give.” What is, “take”? what, “give”? “Take the Psalm, and give the tabret.” The Apostle Paul saith in a certain place,[Philippians 4:15] reproving and grieving, that no one had communicated with him in the matter of giving and receiving. What is, “in the matter of giving and receiving,” but that which he hath openly set forth in another place. “If we have sowed unto you spiritual things, is it a great thing if we reap your carnal things.” And it is true that a tabret, which is made of hide, belongs to the flesh. The Psalm, therefore, is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 535, footnote 4 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CVII (HTML)
CCEL Footnote 4890 (In-Text, Margin)
... Melchizedec.” For thou seekest a sacrifice among the Jews; thou hast none after the order of Aaron. Thou seekest it after the order of Melchizedec; thou findest it not among them, but through the whole world it is celebrated in the Church. “From the rising of the sun to the setting thereof the name of the Lord is praised.” …“And they sowed fields, and planted vineyards, and gat fruit of corn” (ver. 37): at which that workman rejoiceth, who saith, “Not because I desire a gift, but I seek fruit.”[Philippians 4:17] “And He blessed them, and they were multiplied exceedingly, and their cattle were not diminished” (ver. 38). This standeth. For “the foundation of God standeth sure; because the Lord knoweth them that are His.” They are called “beasts of burden,” ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 180, footnote 3 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Three Homilies Concerning the Power of Demons. (HTML)
Homily I. Against Those Who Say that Demons Govern Human Affairs. (HTML)
CCEL Footnote 556 (In-Text, Margin)
... grasp it, but the exceeding magnitude of it baffles the feebleness of our utterances. And Paul therefore experiencing this, and seeing the force of words defeated by its magnitude, desists after saying one word: and what is this? “Thanks be to God for his unspeakable gift.” For neither speech, nor any mind is able to set forth the tender care of God. On this account he then says that it is past finding out, and elsewhere “The peace of God which passeth all understanding shall keep your hearts.”[Philippians 4:7]
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 458, footnote 9 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
The Homilies on the Statues to the People of Antioch. (HTML)
Homily XVIII (HTML)
CCEL Footnote 1732 (In-Text, Margin)
The former subject of the Sedition continued; also of fasting; and upon the Apostolic saying, “Rejoice in the Lord always.”[Philippians 4:4]
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 459, footnote 2 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
The Homilies on the Statues to the People of Antioch. (HTML)
Homily XVIII (HTML)
CCEL Footnote 1734 (In-Text, Margin)
3. For there is nothing whatever that will be able to afflict one who is well ordered in mind, and careful about his own soul; but he will enjoy a pure and continued pleasure. And that this is true ye have to-day heard from Paul, who exhorts us, saying, “Rejoice in the Lord always, and again I say, rejoice.”[Philippians 4:4] I know indeed that to many this saying seems impossible. “For how is it possible,” says some one, “that he who is but a man, can continually rejoice? To rejoice is no hard matter, but to rejoice continually, this seems to me to be impossible.” For many are the causes of sadness, which surround us on all sides. A man has lost either a son, or ...
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 549, footnote 1 (Image)
Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans
The Homilies of St. John Chrysostom on Paul's Epistle to the Romans (HTML)
Homily XXX on Rom. xv. 25-27. (HTML)
CCEL Footnote 1655 (In-Text, Margin)
... generally of good deeds. For blessing is a name he very commonly gives to alms. As when he says, “As a blessing and not as covetousness.” (2 Cor. ix. 5.) And it was customary of old for the thing to be so called. But as he has here added “of the Gospel,” on this ground we assert that he speaks not of money only, but of all other things. As if he had said, I know that when I come I shall find you with the honor and freshness of all good deeds about you, and worthy of countless praises in the Gospel.[Philippians 4:22] And this is a very striking mode of advice, I mean this way of forestalling their attention by encomiums. For when he entreats them in the way of advice, this is the mode of setting them right that he adopts.
Nicene and Post-Nicene Fathers, Series 1, Volume 12, page 343, footnote 1 (Image)
Chrysostom: Homilies on First and Second Corinthians
Homilies on Second Corinthians. (HTML)
Homily XIII (HTML)
CCEL Footnote 730 (In-Text, Margin)
... every where one may see how he is inflamed toward the faithful, by selecting words out of every Epistle. For to the Romans he saith, “I long to see you;” and, “oftentimes I purposed to come unto you;” and, “If by any means now at length I may be prospered to come unto you.” (Rom. i. 11, 13, 10.) And to the Galatians, he says, “My little children of whom I am again in travail.” (Gal. iv. 19.) To the Ephesians again, “For this cause I bow my knees” for you. (Eph. iii. 14.) And to the Philippians,[Philippians 4:1] “For what is my hope, or joy, or crown of rejoicing? are not even ye?” and he said that he bare them about in his heart, and in his bonds. (Philip. i. 7.) And to the Colossians, “But I would that ye knew greatly I strive for you, and for as many as ...
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 137, footnote 5 (Image)
Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine
The Church History of Eusebius. (HTML)
Book III (HTML)
The First Successors of the Apostles. (HTML)
CCEL Footnote 619 (In-Text, Margin)
10. Clement also, who was appointed third bishop of the church at Rome, was, as Paul testifies, his co-laborer and fellow-soldier.[Philippians 4:3]
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 147, footnote 8 (Image)
Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine
The Church History of Eusebius. (HTML)
Book III (HTML)
Clement, the Third Bishop of Rome. (HTML)
CCEL Footnote 705 (In-Text, Margin)
the twelfth year of the same reign Clement succeeded Anencletus after the latter had been bishop of the church of Rome for twelve years. The apostle in his Epistle to the Philippians informs us that this Clement was his fellow-worker. His words are as follows:[Philippians 4:3] “With Clement and the rest of my fellow-laborers whose names are in the book of life.”
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 162, footnote 4 (Image)
Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine
The Church History of Eusebius. (HTML)
Book III (HTML)
The Apostles that were Married. (HTML)
CCEL Footnote 851 (In-Text, Margin)
1., indeed, whose words we have just quoted, after the above-mentioned facts gives a statement, on account of those who rejected marriage, of the apostles that had wives. “Or will they,” says he, “reject even the apostles? For Peter and Philip begat children; and Philip also gave his daughters in marriage. And Paul does not hesitate, in one of his epistles, to greet his wife,[Philippians 4:3] whom he did not take about with him, that he might not be inconvenienced in his ministry.”
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 221, footnote 6 (Image)
Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine
The Church History of Eusebius. (HTML)
Book V (HTML)
Catalogue of the Bishops of Rome. (HTML)
CCEL Footnote 1443 (In-Text, Margin)
2. Anencletus succeeded him, and after Anencletus, in the third place from the apostles, Clement received the episcopate. He had seen and conversed with the blessed apostles,[Philippians 4:3] and their preaching was still sounding in his ears, and their tradition was still before his eyes. Nor was he alone in this, for many who had been taught by the apostles yet survived.
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 354, footnote 8 (Image)
Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine
The Church History of Eusebius. (HTML)
Martyrs of Palestine. (HTML)
Chapter XII (HTML)
CCEL Footnote 2698 (In-Text, Margin)
... confessors themselves; also the novelties which were zealously devised against the remnants of the Church by the new and factious members, who added innovation after innovation and forced them in unsparingly among the calamities of the persecution, heaping misfortune upon misfortune. I judge it more suitable to shun and avoid the account of these things, as I said at the beginning. But such things as are sober and praiseworthy, according to the sacred word,—“and if there be any virtue and praise,”[Philippians 4:8] —I consider it most proper to tell and to record, and to present to believing hearers in the history of the admirable martyrs. And after this I think it best to crown the entire work with an account of the peace which has appeared unto us from ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 322, footnote 11 (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 2137 (In-Text, Margin)
... throughout all ages, world without end. Amen.” And a little before he says, “For this cause I bow my knee unto the Father of our Lord Jesus Christ of whom the whole family in heaven and earth is named.” And considerably farther on he says “Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ.” And when he requites with benediction the liberality of the Philippians he says “But my God shall supply all your need according to His riches in glory by Christ Jesus.”[Philippians 4:19] And for the Hebrews he prayed, “Now the God of peace, that brought again from the dead our Lord Jesus Christ, that great shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work, to do His will, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 509, footnote 7 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
For 329. Easter-day xi Pharmuthi; viii Id. April; Ær. Dioclet. 45; Coss. Constantinus Aug. VIII. Constantinus Cæs. IV; Præfect. Septimius Zenius; Indict. II. (HTML)
... Christ; ‘Who was led as a sheep to the slaughter, and was dumb as a lamb before her shearers;’ being purified by His precious blood, which speaketh better things than that of Abel, having our feet shod with the preparation of the Gospel, holding in our hands the rod and staff of the Lord, by which that saint was comforted, who said, ‘Thy rod and Thy staff they comfort me;’ and to sum up, being in all respects prepared, and careful for nothing, because, as the blessed Paul saith, ‘The Lord is at hand[Philippians 4:5];’ and as our Saviour saith, ‘In an hour when we think not, the Lord cometh;—Let us keep the Feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. Putting off the old man ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 515, footnote 4 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
For 331. Easter-day xvi Pharmuthi; iii Id. April; Æra Dioclet. 47; Coss. Annius Bassus, Ablabius; Præfect, Florentius; Indict. iv. (HTML)
... all the more sang praises to God; so we, my beloved brethren, though hindered from speaking the word of the Lord, will the more proclaim it, and being afflicted, we will sing Psalms, in that we are accounted worthy to be despised, and to labour anxiously for the truth. Yea, moreover, being grievously vexed, we will give thanks. For the blessed Apostle, who gave thanks at all times, urges us in the same manner to draw near to God saying, ‘Let your requests, with thanksgiving, be made known unto God[Philippians 4:6].’ And being desirous that we should always continue in this resolution, he says, ‘At all times give thanks; pray without ceasing.’ For he knew that believers are strong while employed in thanksgiving, and that rejoicing they pass over the walls of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 531, footnote 1 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
For 338. Coss. Ursus and Polemius; Præf. the same Theodorus, of Heliopolis, and of the Catholics. After him, for the second year, Philagrius; Indict. xi; Easter-day, vii Kal. Ap. xxx Phamenoth; Moon 18½; Æra Dioclet. 54. (HTML)
... shall be able to separate us from the love of God which is in Jesus Christ.’ For the enemy draws near to us in afflictions, and trials, and labours, using every endeavour to ruin us. But the man who is in Christ, combating those things that are contrary, and opposing wrath by long-suffering, contumely by meekness, and vice by virtue, obtains the victory, and exclaims, ‘I can do all things through Christ Who strengtheneth me;’ and, ‘In all these things we are conquerors through Christ Who loved us[Philippians 4:13].’ This is the grace of the Lord, and these are the Lord’s means of restoration for the children of men. For He suffered to prepare freedom from suffering for those who suffer in Him, He descended that He might raise us up, He took on Him the trial ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 560, footnote 6 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Personal Letters. (HTML)
Letter to Dracontius. Written A.D. 354 or 355. (HTML)
9. So take these as an example, beloved Dracontius, and do not say, or believe those who say, that the bishop’s office is an occasion of sin, nor that it gives rise to temptations to sin. For it is possible for you also as a bishop to hunger and thirst[Philippians 4:12], as Paul did. You can drink no wine, like Timothy, and fast constantly too, like Paul, in order that thus fasting after his example you may feast others with your words, and while thirsting for lack of drink, water others by teaching. Let not your advisers, then, allege these things. For we know both bishops who fast, and monks who eat. We know bishops who drink no wine, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 159, footnote 17 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Oceanus. (HTML)
CCEL Footnote 2346 (In-Text, Margin)
... his kingdom, the second broke the force of God’s impending wrath, while the third, smiting his breast with his hands, “would not lift up so much as his eyes to heaven.” Yet for all that the publican with his humble confession of his faults went back justified far more than the Pharisee with his arrogant boasting of his virtues. This is not however the place to preach penitence, neither am I writing against Montanus and Novatus. Else would I say of it that it is “a sacrifice…well pleasing to God,”[Philippians 4:18] I would cite the words of the psalmist: “the sacrifices of God are a broken spirit,” and those of Ezekiel “I prefer the repentance of a sinner rather than his death,” and those of Baruch, “Arise, arise, O Jerusalem,” and many other proclamations ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 249, footnote 1 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Rusticus. (HTML)
CCEL Footnote 3461 (In-Text, Margin)
... another fault and one sin by another sin, we must overcome our faults by learning to love the opposite virtues. “Depart from evil,” says the psalmist, “and do good; seek peace and pursue it.” For if we do not hate evil we cannot love good. Nay more, we must do good if we are to depart from evil. We must seek peace if we are to avoid war. And it is not enough merely to seek it; when we have found it and when it flees before us we must pursue it with all our energies. For “it passeth all understanding;”[Philippians 4:7] it is the habitation of God. As the psalmist says, “in peace also is his habitation.” The pursuing of peace is a fine metaphor and may be compared with the apostle’s words, “pursuing hospitality.” It is not enough, he means, for us to invite guests ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 376, footnote 11 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book I (HTML)
CCEL Footnote 4542 (In-Text, Margin)
... that we may put away according to our former manner of life the old man, which is corrupt according to the lusts of deceit, and that blessing may be applied to us which so finely concludes the mystical Epistle to the Ephesians: “Grace be with all them that love our Lord Jesus Christ in uncorruptness.” “For our citizenship is in heaven; from whence also we wait for a Saviour, the Lord Jesus Christ: who shall fashion anew the body of our humiliation, that it may be conformed to the body of his glory.[Philippians 4:8] Whatsoever things then are true, whatsoever are chaste, whatsoever things are just, whatsoever things pertain to purity, let us join ourselves to these, let us follow these. Christ hath reconciled us in his body to God the Father through his death, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 142, footnote 3 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Words, And in One Holy Catholic Church, and in the Resurrection of the Flesh, and the Life Everlasting. (HTML)
CCEL Footnote 2337 (In-Text, Margin)
34. Finally, my brethren, rejoice in the Lord alway; again I will say, Rejoice: for your redemption hath drawn nigh[Philippians 4:4], and the heavenly host of the Angels is waiting for your salvation. And there is now the voice of one crying in the wilderness, Prepare ye the way of the Lord; and the Prophet cries, Ho, ye that thirst, come ye to the water; and immediately afterwards, Hearken unto me, and ye shall eat that which is good, and your soul shall delight itself in good things. And within a little while ye shall hear that excellent ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 150, footnote 9 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Mysteries. III: On Chrism. (HTML)
CCEL Footnote 2438 (In-Text, Margin)
... Afterwards on your breast; that having put on the breast-plate of righteousness, ye may stand against the wiles of the devil. For as Christ after His Baptism, and the visitation of the Holy Ghost, went forth and vanquished the adversary, so likewise ye, after Holy Baptism and the Mystical Chrism, having put on the whole armour of the Holy Ghost, are to stand against the power of the adversary, and vanquish it, saying, I can do all things through Christ which strengtheneth me[Philippians 4:13].
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 216, footnote 18 (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 2682 (In-Text, Margin)
... the other hand his strictness? And the combination and blending of the two; in such wise that his gentleness should not enervate, nor his severity exasperate? He gives laws for slaves and masters, rulers and ruled, husbands and wives, parents and children, marriage and celibacy, self-discipline and indulgence, wisdom and ignorance, circumcision and uncircumcision, Christ and the world, the flesh and the spirit. On behalf of some he gives thanks, others he upbraids. Some he names his joy and crown,[Philippians 4:1] others he charges with folly. Some who hold a straight course he accompanies, sharing in their zeal; others he checks, who are going wrong. At one time he excommunicates, at another he confirms his love; at one time he grieves, at another rejoices; ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 290, footnote 2 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Second Theological Oration. (HTML)
CCEL Footnote 3435 (In-Text, Margin)
V. But enough has been said on this point. As to what concerns us, it is not only the Peace of God[Philippians 4:7] which passeth all understanding and knowledge, nor only the things which God hath stored up in promise for the righteous, which “eye hath not seen, nor ear heard, nor mind conceived” except in a very small degree, nor the accurate knowledge of the Creation. For even of this I would have you know that you have only a shadow when you hear the words, “I will consider the heavens, the work of Thy fingers, the moon and the stars,” and the settled ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 30, footnote 4 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
Against those who assert that the Spirit ought not to be glorified. (HTML)
CCEL Footnote 1114 (In-Text, Margin)
48. “ it so,” it is rejoined, “but glory is by no means so absolutely due to the Spirit as to require His exaltation by us in doxologies.” Whence then could we get demonstrations of the dignity of the Spirit, “passing all understanding,”[Philippians 4:7] if His communion with the Father and the Son were not reckoned by our opponents as good for testimony of His rank? It is, at all events, possible for us to arrive to a certain extent at intelligent apprehension of the sublimity of His nature and of His unapproachable power, by looking at the meaning of His title, and at the magnitude of His operations, and by His good gifts ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 44, footnote 19 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
That our opponents refuse to concede in the case of the Spirit the terms which Scripture uses in the case of men, as reigning together with Christ. (HTML)
CCEL Footnote 1305 (In-Text, Margin)
... We received Him with the Father and the Son, and we dishonour Him as a part of creation. Those who “know not what they ought to pray for,” even though they be induced to utter a word of the Spirit with awe, as though coming near His dignity, yet prune down all that exceeds the exact proportion of their speech. They ought rather to bewail their weakness, in that we are powerless to express in words our gratitude for the benefits which we are actually receiving; for He “passes all understanding,”[Philippians 4:7] and convicts speech of its natural inability even to approach His dignity in the least degree; as it is written in the Book of Wisdom, “Exalt Him as much as you can, for even yet will He far exceed; and when you exalt Him put forth all your ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 128, footnote 31 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
Without address. On the Perfection of the Life of Solitaries. (HTML)
CCEL Footnote 1948 (In-Text, Margin)
The voice should be modulated; no one ought to answer another, or do anything, roughly or contemptuously, but in all things moderation[Philippians 4:5] and respect should be shewn to every one. No wily glances of the eye are to be allowed, nor any behaviour or gestures which grieve a brother and shew contempt. Any display in cloak or shoes is to be avoided; it is idle ostentation. Cheap things ought to be used for bodily necessity; and nothing ought to be spent beyond what is necessary, or for mere extravagance; this is a misuse of our property. The Christian ought not to seek ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 269, footnote 6 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To the ascetics under him. (HTML)
CCEL Footnote 2925 (In-Text, Margin)
... conjunction with the Father and the Son. For our mind, enlightened by the Spirit, looks at the Son, and in Him, as in an image, beholds the Father. And I do not invent names of myself, but call the Holy Ghost Paraclete; nor do I consent to destroy His due glory. These are truly my doctrines. If any one wishes to accuse me for them, let him accuse me; let my persecutor persecute me. Let him who believes in the slanders against me be ready for the judgment. “The Lord is at hand.” “I am careful for nothing.”[Philippians 4:5-6]
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 57, footnote 7 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Duties of the Clergy. (HTML)
Book II. (HTML)
Chapter XVII. What virtues ought to exist in him whom we consult. How Joseph and Paul were equipped with them. (HTML)
89. Therefore the man of good counsel says: “I have learnt in whatsoever state I am therewith to be content.”[Philippians 4:11] For he knew that the root of all evils is the love of money, and therefore he was content with what he had, without seeking for what was another’s. Sufficient for me, he says, is what I have; whether I have little or much, to me it is much. It seems as though he wanted to state it as clearly as possible. He makes use of these words: “I am content,” he says, “with what I have.” That means: “I neither have want, nor have I too much. I have no ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 57, footnote 9 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Duties of the Clergy. (HTML)
Book II. (HTML)
Chapter XVII. What virtues ought to exist in him whom we consult. How Joseph and Paul were equipped with them. (HTML)
90. But he could have said these words about everything, for all that he had at the moment contented him; that is, he wanted no greater honour, he sought for no further services, he was not desirous of vainglory, nor did he look for gratitude where it was not due; but patient in labours, sure in his merits, he waited for the end of the struggle that he must needs endure. “I know,” he says, “how to be abased.”[Philippians 4:12] An untaught humility has no claim to praise, but only that which possesses modesty and a knowledge of self. For there is a humility that rests on fear, one, too, that rests on want of skill and ignorance. Therefore the Scripture says: “He will save the humble in spirit.” Gloriously, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 212, footnote 3 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter X. Christ's eternity being proved from the Apostle's teaching, St. Ambrose admonishes us that the Divine Generation is not to be thought of after the fashion of human procreation, nor to be too curiously pried into. With the difficulties thence arising he refuses to deal, saying that whatsoever terms, taken from our knowledge of body, are used in speaking of this Divine Generation, must be understood with a spiritual meaning. (HTML)
64. Dost thou ask me how He is a Son, if He have not a Father existing before Him? I ask of thee, in turn, when, or how, thinkest thou that the Son was begotten. For me the knowledge of the mystery of His generation is more than I can attain to, —the mind fails, the voice is dumb—ay, and not mine alone, but the angels’ also. It is above Powers, above Angels, above Cherubim, Seraphim, and all that has feeling and thought, for it is written: “The peace of Christ, which passeth all understanding.”[Philippians 4:7] If the peace of Christ passes all understanding, how can so wondrous a generation but be above all understanding?
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 62, footnote 3 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of Sulpitius Severus. (HTML)
The Doubtful Letters of Sulpitius Severus. (HTML)
Letter II. A Letter of Sulpitius Severus to His Sister Claudia Concerning Virginity. (HTML)
Chapter VIII. (HTML)
... neither pleases her husband, since she does not have one, nor can she please God. But it is not fitting that we should pass over in silence that which he said: “The unmarried woman careth for the things of the Lord, how she may please God, that she may be holy both in body and spirit” [she careth, he says, for the things of the Lord; she does not care for the things of the world, or of men, but for the things of God]. What, then, are the things of the Lord? Let the Apostle tell: “Whatsoever[Philippians 4:8] things are holy, whatsoever things are just, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise of doctrine”: these are the things of the Lord, which holy and truly apostolic ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 254, footnote 4 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults. (HTML)
Book VII. Of the Spirit of Covetousness. (HTML)
Chapter XVII. Of the renunciation of the apostles and the primitive church. (HTML)
... supply of his food, declares that he received that which supplied his wants from the brethren who came from Macedonia; “For that which was lacking to me,” he says, “the brethren who came from Macedonia supplied:” and to the Philippians he says: “For ye Philippians know also that in the beginning of the gospel, when I came from Macedonia, no church communicated with me in the matter of giving and receiving, except you only; because even in Thessalonica once and again you sent to supply my needs:”[Philippians 4:15-16] (if this was so) then, according to the notion of these men, which they have formed in the coldness of their heart, will those men really be more blessed than the Apostle, because it is found that they have ministered to him of their substance? But ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 344, 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 V. Conference of Abbot Serapion. On the Eight Principal Faults. (HTML)
Chapter XI. Of the origin and character of each of these faults. (HTML)
... passion in us we can recognize them by this; viz., if we are kept to dine by one of the brethren we are not content to eat our food with the relish which he has prepared and offers to us, but take the unpar donable liberty of asking to have something else poured over it or added to it, a thing which we should never do for three reasons: (1) because the monastic mind ought always to be accustomed to practise endurance and abstinence, and like the Apostle, to learn to be content in whatever state he is.[Philippians 4:11] For one who is upset by taking an unsavoury morsel once and in a way, and who cannot even for a short time overcome the delicacy of his appetite will never succeed in curbing the secret and more important desires of the body; (2) because it ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 357, footnote 3 (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 VI. Conference of Abbot Theodore. On the Death of the Saints. (HTML)
Chapter X. Of the excellence of the perfect man who is figuratively spoken of as ambidextrous. (HTML)
... to God in either case alike, we gain one and the same advantage out of good and bad fortune. And such that truly ambidextrous man, the teacher of the Gentiles, testifies that he himself was, when he says: “For I have learnt in whatsoever state I am, to be content therewith. I know both how to be brought low and I know how to abound: everywhere and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. I can do all things in Him which strengtheneth me.”[Philippians 4:11-13]
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 393, footnote 6 (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 XVII. How the four kinds of supplication were originated by the Lord. (HTML)
... which (as it is too long to repeat it all) the careful inquirer can discover by the order of the passage that this is so. And the Apostle also in his Epistle to the Philippians has expressed the same meaning, by putting these four kinds of prayers in a slightly different order, and has shown that they ought sometimes to be offered together in the fervour of a single prayer, saying as follows: “But in everything by prayer and supplication with thanksgiving let your requests be made known unto God.”[Philippians 4:6] And by this he wanted us especially to understand that in prayer and supplication thanksgiving ought to be mingled with our requests.
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 427, footnote 10 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part II. Containing Conferences XI-XVII. (HTML)
Conference XIII. The Third Conference of Abbot Chæremon. On the Protection of God. (HTML)
Chapter X. On the weakness of free will. (HTML)
For Holy Scripture supports the freedom of the will where it says: “Keep thy heart with all diligence,” but the Apostle indicates its weakness by saying “The Lord keep your hearts and minds in Christ Jesus.”[Philippians 4:7] David asserts the power of free will, where he says “I have inclined my heart to do Thy righteous acts,” but the same man in like manner teaches us its weakness, by praying and saying, “Incline my heart unto Thy testimonies and not to covetousness:” Solomon also: “The Lord incline our hearts unto Himself that we may walk in all His ways and keep His commandments, and ordinances ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 141, footnote 8 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Festival of the Nativity, VIII. (HTML)
CCEL Footnote 829 (In-Text, Margin)
Though all the divine utterances exhort us, dearly beloved, to “rejoice in the Lord always[Philippians 4:4],” yet to-day we are no doubt incited to a full spiritual joy, when the mystery of the Lord’s nativity is shining brightly upon us, so that we may have recourse to that unutterable condescension of the Divine Mercy, whereby the Creator of men deigned to become man, and be found ourselves in His nature whom we worship in ours. For God the Son of God, the only-begotten ...