Early Church Fathers Scripture Index : Texts
Colossians 1:13
There are 26 footnotes for this reference.
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 377, footnote 4 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
A parallel history of the earthly and heavenly cities from the time of Abraham to the end of the world. (HTML)
Of the Predictions Concerning the Salvation of the World in Christ, in Obadiah, Nahum, and Habakkuk. (HTML)
CCEL Footnote 1170 (In-Text, Margin)
... out of Mount Sion, that they may defend Mount Esau, and it shall be a kingdom to the Lord.” It is quite evident this was fulfilled when those saved again out of Mount Sion—that is, the believers in Christ from Judea, of whom the apostles are chiefly to be acknowledged—went up to defend Mount Esau. How could they defend it except by making safe, through the preaching of the gospel, those who believed that they might be “delivered from the power of darkness and translated into the kingdom of God?”[Colossians 1:13] This he expressed as an inference, adding, “And it shall be to the Lord a kingdom.” For Mount Sion signifies Judea, where it is predicted there shall be safety, and a Holy One, that is, Christ Jesus. But Mount Esau is Idumea, which signifies the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 427, footnote 4 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the last judgment, and the declarations regarding it in the Old and New Testaments. (HTML)
What is Written in the Revelation of John Regarding the Two Resurrections, and the Thousand Years, and What May Reasonably Be Held on These Points. (HTML)
CCEL Footnote 1348 (In-Text, Margin)
... secret, for we cannot tell whether even the man who seems to stand shall fall, or whether he who seems to lie shall rise again. But by the chain and prison-house of this interdict the devil is prohibited and restrained from seducing those nations which belong to Christ, but which he formerly seduced or held in subjection. For before the foundation of the world God chose to rescue these from the power of darkness, and to translate them into the kingdom of the Son of His love, as the apostle says.[Colossians 1:13] For what Christian is not aware that he seduces nations even now, and draws them with himself to eternal punishment, but not those predestined to eternal life? And let no one be dismayed by the circumstance that the devil often seduces even those ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 178, footnote 2 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
He expounds this trinity that he has found in knowledge by commending Christian faith. (HTML)
Of the Same Subject. (HTML)
... thee, to open the eyes of the blind, and to turn them from darkness [to light], and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified, and faith that is in me.” And hence the same apostle also, exhorting believers to the giving of thanks to God the Father, says: “Who hath delivered us from the power of darkness and hath translated us into the kingdom of His dear Son: in whom we have redemption, even the forgiveness of sins.”[Colossians 1:13-14] In this redemption, the blood of Christ was given, as it were, as a price for us, by accepting which the devil was not enriched, but bound: that we might be loosened from his bonds, and that he might not with himself involve in the meshes of sins, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 220, footnote 1 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
He embraces in a brief compendium the contents of the previous books; and finally shows that the Trinity, in the perfect sight of which consists the blessed life that is promised us, is here seen by us as in a glass and in an enigma, so long as it is seen through that image of God which we ourselves are. (HTML)
The Holy Spirit is Called the Gift of God in the Scriptures. By the Gift of the Holy Spirit is Meant the Gift Which is the Holy Spirit. The Holy Spirit is Specially Called Love, Although Not Only the Holy Spirit in the Trinity is Love. (HTML)
... He is specially called that which both are in common. Otherwise, if in that Trinity the Holy Spirit alone is love, then doubtless the Son too turns out to be the Son, not of the Father only, but also of the Holy Spirit. For He is both said and read in countless places to be so,—the only-begotten Son of God the Father; as that what the apostle says of God the Father is true too: “Who hath delivered us from the power of darkness and hath translated us into the kingdom of the Son of His own love.”[Colossians 1:13] He did not say, “of His own Son.” If He had so said, He would have said it most truly, just as He did say it most truly, because He has often said it; but He says, “the Son of His own love.” Therefore He is the Son also of the Holy Spirit, if there ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 33, footnote 6 (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 Colossians. (HTML)
CCEL Footnote 367 (In-Text, Margin)
To the Colossians he addresses these words: “Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: who hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son; in whom we have redemption in the remission of our sins.”[Colossians 1:12-14] And again he says: “And ye are complete in Him, which is the head of all principality and power: in whom also ye are circumcised with the circumcision made without hands, in putting off the body of the flesh by the circumcision of Christ; buried with Him in baptism, wherein also ye are risen with Him through the faith of the operation ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 130, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
Christ Died of His Own Power and Choice. (HTML)
CCEL Footnote 1196 (In-Text, Margin)
... without sin;” His being born also was of the ability of His mercy, not the demand of His nature: so, likewise, did He undergo death of His own power; and this is our price which He paid to redeem us from death. Now, this truth their contention labours hard to make of none effect; for human nature is maintained by them to be such, that with free will it wants no such ransom in order to be translated from the power of darkness and of him who has the power of death, into the kingdom of Christ the Lord.[Colossians 1:13] And yet, when the Lord drew near His passion, He said, “Behold, the prince of this world cometh and shall find nothing in me,” —and therefore no sin, of course, on account of which he might exercise dominion over Him, so as to destroy Him. “But,” ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 253, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Grace of Christ, and on Original Sin. (HTML)
On Original Sin. (HTML)
Man’s Deliverance Suited to the Character of His Captivity. (HTML)
CCEL Footnote 2036 (In-Text, Margin)
... excellent Redeemer, who, by taking on Himself our infirmity in our behalf, has bound the strong man, that He may spoil his goods; seeing that the weakness of God is stronger, not only than men, but also than angels. While, therefore, God delivers small as well as great, He shows in both instances that the apostle spoke under the direction of the Truth. For it is not merely adults, but little babes too whom He rescues from the power of darkness, in order to transfer them to the kingdom of God’s dear Son.[Colossians 1:13]
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 273, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
On Marriage and Concupiscence (HTML)
Even Infants, When Unbaptized, are in the Power of the Devil; Exorcism in the Case of Infants, and Renunciation of the Devil. (HTML)
CCEL Footnote 2140 (In-Text, Margin)
... power of the devil, and that those who have not yet been redeemed by such regeneration are still captive in the power of the devil, even if they be infant children of the redeemed, unless they be themselves redeemed by the self-same grace of Christ. For we cannot doubt that that blessing of God applies to every stage of human life, which the apostle describes when he says concerning Him: “Who hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son.”[Colossians 1:13] From this power of darkness, therefore, of which the devil is the prince,—in other words, from the power of the devil and his angels,—infants are delivered when they are baptized; and whosoever denies this, is convicted by the truth of the Church’s ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 284, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
Book II (HTML)
The Same Continued. (HTML)
CCEL Footnote 2200 (In-Text, Margin)
... willed not to be born from the same union of the two sexes.” Observe, I pray you, what my words were which he shunned, in the temper of one who is thoroughly opposed to that grace of God which comes through our “Lord Jesus Christ.” He knows well enough that it is the height of improbity and impiety to exclude infants from their interest in the apostle’s words, where he said of God the Father: “Who hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear son.”[Colossians 1:13] This, no doubt, is the reason why he preferred to omit rather than quote these words.
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 286, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
Book II (HTML)
Augustin Refutes the Passage Adduced Above. (HTML)
CCEL Footnote 2212 (In-Text, Margin)
... is set down as a disciple of Cœlestius and Pelagius. Therefore that men have within them a free will, and that God is the Creator of those that are born, are propositions which we both allow. You are not Cœlestians and Pelagians for merely saying this. But what you do really say is this, that any man whatever has freedom enough of will for doing good without God’s help, and that infants undergo no such change as being “delivered from the power of darkness and translated into the kingdom of God;”[Colossians 1:13] and because you say so, you are Cœlestians and Pelagians. Why, then, do you hide under the covering of a common dogma for deceit, concealing your own especial delinquency which has gained for you a party-name; and why, to terrify the ignorant with a ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 296, footnote 7 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
Book II (HTML)
Though God Makes Us, We Perish Unless He Re-makes Us in Christ. (HTML)
CCEL Footnote 2269 (In-Text, Margin)
From this most true and firmly-established principle of the apostolic and catholic faith the writer before us departs in company with the Pelagians. He will not have it that men are born under the dominion of the devil, lest infants be carried to Christ to be delivered from the power of darkness, and to be translated into His kingdom.[Colossians 1:13] Thus he becomes the accuser of the Church which is spread over the world; into this Church everywhere infants, when to be baptized, are first exorcised, for no other reason than that the prince of this world may be cast out of them. For by him must they be necessarily possessed, as vessels of wrath, since they are born of Adam, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 303, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
Book II (HTML)
In Infants Nature is of God, and the Corruption of Nature of the Devil. (HTML)
CCEL Footnote 2301 (In-Text, Margin)
... said exist in an infant, one is ascribed to God, the other to the devil. From the fact, however, that (owing to one of the two, even the corruption) both are subjected to the power of the devil, there really ensues no incongruity; because this happens not from the power of the devil himself, but of God. In fact, corruption is subjected to corruption, nature to nature, because the two are even in the devil; so that whenever those who are beloved and elect are “delivered from the power of darkness”[Colossians 1:13] to which they are justly exposed, it is clear enough how great a gift is bestowed on the justified and good by the good God, who brings good even out of evil.
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 303, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
Book II (HTML)
The Rise and Origin of Evil. The Exorcism and Exsufflation of Infants, a Primitive Christian Rite. (HTML)
CCEL Footnote 2302 (In-Text, Margin)
... as he puts it, “He is completely a Manichean who maintains original sin;” but rather, he is completely a Pelagian who does not believe in original sin. For it is not simply from the time when the pestilent opinions of Manichæus began to grow that in the Church of God infants about to be baptized were for the first time exorcised with exsufflation,—which ceremonial was intended to show that they were not removed into the kingdom of Christ without first being delivered from the power of darkness;[Colossians 1:13] nor is it in the books of Manichæus that we read how “the Son of man come to seek and to save that which was lost,” or how “by one man sin entered into the world,” with those other similar passages which we have quoted above; or how God “visits the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 488, footnote 12 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Rebuke and Grace. (HTML)
Even in Judgment God’s Mercy Will Be Necessary to Us. (HTML)
CCEL Footnote 3387 (In-Text, Margin)
... even that mercy itself shall be returned to the merits of good works. It is not so now; when not only no good works, but many bad works precede, His mercy anticipates a man so that he is delivered from evils,—as well from evils which he has done, as from those which he would have done if he were not controlled by the grace of God; and from those, too, which he would have suffered for ever if he were not plucked from the power of darkness, and transferred into the kingdom of the Son of God’s love.[Colossians 1:13] Nevertheless, since even that life eternal itself, which, it is certain, is given as due to good works, is called by so great an apostle the grace of God, although grace is not rendered to works, but is given freely, it must be confessed without any ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 536, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
A Treatise on the Gift of Perseverance. (HTML)
Reference to the 'Retractations.' (HTML)
CCEL Footnote 3616 (In-Text, Margin)
... Church maintains against those very Pelagians, asserting as she does that it is original sin, the guilt of which, contracted by generation, must be remitted by regeneration? And if they confess this with us, so that we may at once, in this matter of the Pelagians, destroy error, why do they think that it must be doubted that God can deliver even infants, to whom He gives His grace by the sacrament of baptism, from the power of darkness, and translate them into the kingdom of the Son of His love?[Colossians 1:13] In the fact, therefore, that He gives that grace to some, and does not give it to others, why will they not sing to the Lord His mercy and judgment? Why, however, is it given to these, rather than to those,—who has known the mind of the Lord? who is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 325, footnote 3 (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. xii. 32, ‘Whosoever shall speak a word against the Holy Spirit, it shall not be forgiven him, neither in this world, nor in that which is to come.’ Or, ‘on the blasphemy against the Holy Ghost.’ (HTML)
CCEL Footnote 2406 (In-Text, Margin)
... am come to send fire on the earth.” Hence also the Apostle saith, “Fervent in the spirit;” for from Him comes the fervour of love. “For it is shed abroad in our hearts by the Holy Ghost which is given unto us.” And the contrary to this fervour is what the Lord said, “The love of many shall wax cold.” Now perfect love is the perfect gift of the Holy Spirit. But the first “gift” is that which is concerned with the remission of sins; by which blessing “we are delivered from the power of darkness;”[Colossians 1:13] and the prince of this world, who worketh in the children of disobedience” by no other power than the fellowship and the bond of sin, is “cast out” by our faith. For by the Holy Spirit, by whom the people of God are gathered together into one, is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 442, footnote 7 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Luke xii. 56, 58, ‘Ye know how to interpret the face of the Earth and the Heaven,’ etc.; and of the words, ‘for as thou art going with thine adversary before the magistrate, on the way give diligence to be quit of him,’ etc. (HTML)
CCEL Footnote 3437 (In-Text, Margin)
... he deliver thee to the magistrate, and the magistrate to the officer, and thou be cast into prison, from whence thou shalt not come out, till thou payest the very last farthing.” Who is this “adversary”? If the devil; we have been delivered from him already. What a price was given for us that we might be redeemed from him! Of which the Apostle says, speaking of this our redemption, “Who hath delivered us from the power of darkness, and hath translated us into the kingdom of the Son of his love.”[Colossians 1:13] We have been redeemed, we have renounced the devil; how shall we “give diligence to be delivered from him,” that he make us not, as sinners, his captives again? But this is not the “adversary” of whom the Lord gives us warning. For in another place ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 299, 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 XIII. 1–5. (HTML)
CCEL Footnote 1123 (In-Text, Margin)
... as Israel from the bondage and destruction of the Egyptians; and a most salutary transit we make when we pass over from the devil to Christ, and from this unstable world to His well-established kingdom. And therefore surely do we pass over to the ever-abiding God, that we may not pass away with this passing world. The apostle, in extolling God for such grace bestowed upon us, says: “Who hath delivered us from the power of darkness, and hath translated us into the kingdom of the Son of His love.”[Colossians 1:13] This name, then, of pascha, which, as I have said, is in Latin called transitus (pass over), is interpreted, as it were, for us by the blessed evangelist, when he says, “Before the feast of pascha, when Jesus knew that His hour was come that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 343, footnote 5 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XIV. 29–31. (HTML)
CCEL Footnote 1376 (In-Text, Margin)
... whom, nevertheless, there were some elected, not from any deserving of their own, but by the grace of God, to whom he says, “Ye were sometimes darkness; but now are ye light in the Lord.” For all have been under the rulers of this darkness, that is, [under the rulers] of wicked men, or darkness, as it were, in subjection to darkness: but “thanks be to God, who hath delivered us,” says the same apostle, “from the power of darkness, and hath translated us into the kingdom of the Son of His love.”[Colossians 1:12-13] And in Him the prince of this world, that is, of this darkness, had nothing; for neither did He come with sin as God, nor had His flesh any hereditary taint of sin in its procreation by the Virgin. And, as if it were said to Him, Why, then, dost ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 424, footnote 4 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XVIII. 33–40. (HTML)
CCEL Footnote 1844 (In-Text, Margin)
... have chosen you out of the world.” They were therefore of the world, so long as they were not His kingdom, but belonged to the prince of this world. Of the world therefore are all mankind, created indeed by the true God, but generated from Adam as a vitiated and condemned stock; and there are made into a kingdom no longer of the world, all from thence that have been regenerated in Christ. For so did God rescue us from the power of darkness, and translate us into the kingdom of the Son of His love:[Colossians 1:13] and of this kingdom it is that He saith, “My kingdom is not of this world;” or, “My kingdom is not from hence.”
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 377, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXVIII (HTML)
CCEL Footnote 3628 (In-Text, Margin)
... ungodliness of the Egyptians with hidden justice: but for that same path He made a way, so that drawing them forth as it were from secret places by means of evil angels unto manifest offences, He most evidently inflicted punishment upon those that were most evidently ungodly. From this power of evil angels nothing doth deliver man but the grace of God, whereof the Apostle speaketh, “Who hath delivered us from the power of darkness, and hath translated us into the kingdom of the Son of His love:”[Colossians 1:13] of which things that people did bear the figure, when they were delivered from the power of the Egyptians, and translated into the kingdom of the land of promise flowing with milk and honey, which doth signify the sweetness of grace.
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 531, footnote 8 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CVI (HTML)
CCEL Footnote 4860 (In-Text, Margin)
... eternal life through our Lord Jesus Christ, by reading in the apostolical writings, and by searching in the Prophets, and seest the Old Testament revealed in the New, the New veiled in the Old; remember the words of our Lord Jesus Christ, where, when He driveth him out of the hearts of the faithful, He saith, “Now is the prince of this world cast out:” and again of the Apostle, when he saith, “Who hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son.”[Colossians 1:13] Meditate on these and such like things, examine also the Old Testament, and see what is sung in that Psalm, the title of which is, When the temple was being built after the captivity: for there it is said, “Sing unto the Lord a new song.” And, that ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 161, footnote 8 (Image)
Athanasius: Select Writings and Letters
Defence of the Nicene Definition. (De Decretis.) (HTML)
De Decretis. (Defence of the Nicene Definition.) (HTML)
Proof of the Catholic Sense of the Word Son. Power, Word or Reason, and Wisdom, the names of the Son, imply eternity; as well as the Father's title of Fountain. The Arians reply, that these do not formally belong to the essence of the Son, but are names given Him; that God has many words, powers, &c. Why there is but one Son and Word, &c. All the titles of the Son coincide in Him. (HTML)
CCEL Footnote 871 (In-Text, Margin)
... hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son; in whom we have redemption, even the remission of sins; who is the Image of the Invisible God, the First-born of every creature; for by Him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions or principalities or powers; all things were created by Him and for Him; and He is before all things, and in Him all things consist[Colossians 1:12-17].’ For as all things are created by the Word, so, because He is the Image, are they also created in Him. And thus anyone who directs his thoughts to the Lord, will avoid stumbling upon the stone of offence, but rather will go forward to the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 12, footnote 13 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
In how many ways “Through whom” is used; and in what sense “with whom” is more suitable. Explanation of how the Son receives a commandment, and how He is sent. (HTML)
CCEL Footnote 870 (In-Text, Margin)
... the succour rendered “in the power of his might.” For He Himself has bound the strong man and spoiled his goods, that is, us men, whom our enemy had abused in every evil activity, and made “vessels meet for the Master’s use” us who have been perfected for every work through the making ready of that part of us which is in our own control. Thus we have had our approach to the Father through Him, being translated from “the power of darkness to be partakers of the inheritance of the saints in light.”[Colossians 1:12-13] We must not, however, regard the œconomy through the Son as a compulsory and subordinate ministration resulting from the low estate of a slave, but rather the voluntary solicitude working effectually for His own creation in goodness and in pity, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 585, footnote 1 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius. (HTML)
Book V. (HTML)
Chapter VII. He shows again from the union in Christ of two natures in one Person that what belongs to the Divine nature may rightly be ascribed to man, and what belongs to the human nature to God. (HTML)
... thrones or dominations, or powers: all things were created by Him and in Him. And He is before all, and by Him all things consist. And He is the head of the body the Church, who is the beginning, the first-born from the dead; that in all things He may hold the primacy. Because it pleased the Father that in Him should all fulness dwell; and through Him to reconcile all things unto Himself, making peace through the blood of His cross, both as to the things on earth, and the things that are in heaven.”[Colossians 1:12-20] Surely this does not need the aid of any further explanation, as it is so fully and clearly expressed that in itself it contains not merely the substance of the faith, but a clear exposition of it. For he bids us give thanks to the Father: and adds ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 147, footnote 1 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Feast of the Epiphany, III. (HTML)
CCEL Footnote 871 (In-Text, Margin)
Taught then, dearly-beloved, by these mysteries of Divine grace, let us with reasonable joy celebrate the day of our first-fruits and the commencement of the nations’ calling: “giving thanks to” the merciful God “who made us worthy,” as the Apostle says, “to be partakers of the lot of the saints in light: who delivered us from the power of darkness and translated us into the kingdom of the Son of His love[Colossians 1:12-13]:” since as Isaiah prophesied, “the people of the nations that sat in darkness, have seen a great light, and they that dwelt in the land of the shadow of death, upon them hath the light shined.” Of whom he also said to the Lord, “nations which knew not thee, ...