Early Church Fathers Scripture Index : Texts
1 Timothy 2
There are 172 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 36, footnote 2 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Polycarp (HTML)
Epistle to the Philippians (HTML)
Chapter XII.—Exhortation to various graces. (HTML)
CCEL Footnote 409 (In-Text, Margin)
... the God and Father of our Lord Jesus Christ, and Jesus Christ Himself, who is the Son of God, and our everlasting High Priest, build you up in faith and truth, and in all meekness, gentleness, patience, long-suffering, forbearance, and purity; and may He bestow on you a lot and portion among His saints, and on us with you, and on all that are under heaven, who shall believe in our Lord Jesus Christ, and in His Father, who “raised Him from the dead.” Pray for all the saints. Pray also for kings,[1 Timothy 2:2] and potentates, and princes, and for those that persecute and hate you, and for the enemies of the cross, that your fruit may be manifest to all, and that ye may be perfect in Him.
Ante-Nicene Fathers, Volume 1, page 69, footnote 17 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Trallians: Shorter and Longer Versions (HTML)
Chapter VIII.—Be on your guard against the snares of the devil. (HTML)
CCEL Footnote 783 (In-Text, Margin)
... for the sake of His holy Church.” But foreseeing the snares of the wicked one, I arm you beforehand by my admonitions, as my beloved and faithful children in Christ, furnishing you with the means of protection against the deadly disease of unruly men, by which do ye flee from the disease [referred to] by the good-will of Christ our Lord. Do ye therefore, clothing yourselves with meekness, become the imitators of His sufferings, and of His love, wherewith He loved us when He gave Himself a ransom[1 Timothy 2:6] for us, that He might cleanse us by His blood from our old ungodliness, and bestow life on us when we were almost on the point of perishing through the depravity that was in us. Let no one of you, therefore, cherish any grudge against his neighbour. ...
Ante-Nicene Fathers, Volume 1, page 80, footnote 13 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Philadelphians: Shorter and Longer Versions (HTML)
Chapter III.—Avoid schismatics. (HTML)
CCEL Footnote 901 (In-Text, Margin)
... and to waste away [with grief] on account of His enemies.” I do not mean that you should beat them or persecute them, as do the Gentiles “that know not the Lord and God;” but that you should regard them as your enemies, and separate yourselves from them, while yet you admonish them, and exhort them to repentance, if it may be they will hear, if it may be they will submit themselves. For our God is a lover of mankind, and “will have all men to be saved, and to come to the knowledge of the truth.”[1 Timothy 2:4] Wherefore “He makes His sun to rise upon the evil and on the good, and sendeth rain on the just and on the unjust;” of whose kindness the Lord, wishing us also to be imitators, says, “Be ye perfect, even as also your Father that is in heaven is ...
Ante-Nicene Fathers, Volume 1, page 108, footnote 2 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Tarsians (HTML)
Chapter IV.—Continuation. (HTML)
CCEL Footnote 1192 (In-Text, Margin)
And [know ye, moreover], that He who was born of a woman was the Son of God, and He that was crucified was “the first-born of every creature,” and God the Word, who also created all things. For says the apostle, “There is one God, the Father, of whom are all things; and one Lord Jesus Christ, by whom are all things.” And again, “For there is one God, and one Mediator between God and man, the man Christ Jesus;”[1 Timothy 2:5] and, “By Him were all things created that are in heaven, and on earth, visible and invisible; and He is before all things, and by Him all things consist.”
Ante-Nicene Fathers, Volume 1, page 111, footnote 1 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Antiochians (HTML)
Chapter IV.—Continuation. (HTML)
CCEL Footnote 1234 (In-Text, Margin)
... was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was not anything made that was made.” And concerning the incarnation: “The Word,” says [the Scripture], “became flesh, and dwelt among us.” And again: “The book of the generation of Jesus Christ, the son of David, the son of Abraham.” And those very apostles, who said “that there is one God,” said also that “there is one Mediator between God and men.”[1 Timothy 2:5] Nor were they ashamed of the incarnation and the passion. For what says [one]? “The man Christ Jesus, who gave Himself” for the life and salvation of the world.
Ante-Nicene Fathers, Volume 1, page 111, footnote 2 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Antiochians (HTML)
Chapter IV.—Continuation. (HTML)
CCEL Footnote 1235 (In-Text, Margin)
... made by Him, and without Him was not anything made that was made.” And concerning the incarnation: “The Word,” says [the Scripture], “became flesh, and dwelt among us.” And again: “The book of the generation of Jesus Christ, the son of David, the son of Abraham.” And those very apostles, who said “that there is one God,” said also that “there is one Mediator between God and men.” Nor were they ashamed of the incarnation and the passion. For what says [one]? “The man Christ Jesus, who gave Himself”[1 Timothy 2:5] for the life and salvation of the world.
Ante-Nicene Fathers, Volume 1, page 544, footnote 4 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book V (HTML)
Chapter XVII.—There is but one Lord and one God, the Father and Creator of all things, who has loved us in Christ, given us commandments, and remitted our sins; whose Son and Word Christ proved Himself to be, when He forgave our sins. (HTML)
CCEL Footnote 4590 (In-Text, Margin)
1. Now this being is the Creator (Demiurgus), who is, in respect of His love, the Father; but in respect of His power, He is Lord; and in respect of His wisdom, our Maker and Fashioner; by transgressing whose commandment we became His enemies. And therefore in the last times the Lord has restored us into friendship through His incarnation, having become “the Mediator between God and men;”[1 Timothy 2:5] propitiating indeed for us the Father against whom we had sinned, and cancelling (consolatus) our disobedience by His own obedience; conferring also upon us the gift of communion with, and subjection to, our Maker. For this reason also He has taught us to say in prayer, “And forgive us our ...
Ante-Nicene Fathers, Volume 2, page 115, footnote 13 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Theophilus (HTML)
Theophilus to Autolycus (HTML)
Book III (HTML)
Chapter XIV.—Of Loving Our Enemies. (HTML)
... Gospel says: “Love your enemies, and pray for them that despitefully use you. For if ye love them who love you, what reward have ye? This do also the robbers and the publicans.” And those that do good it teaches not to boast, lest they become men-pleasers. For it says: “Let not your left hand know what your right hand doeth.” Moreover, concerning subjection to authorities and powers, and prayer for them, the divine word gives us instructions, in order that “we may lead a quiet and peaceable life.”[1 Timothy 2:2] And it teaches us to render all things to all, “honour to whom honour, fear to whom fear, tribute to whom tribute; to owe no man anything, but to love all.”
Ante-Nicene Fathers, Volume 2, page 148, footnote 3 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Athenagoras (HTML)
A Plea for the Christians (HTML)
Chapter XXXVII.—Entreaty to Be Fairly Judged. (HTML)
CCEL Footnote 834 (In-Text, Margin)
... are pious, and gentle, and temperate in spirit, bend your royal head in approval. For who are more deserving to obtain the things they ask, than those who, like us, pray for your government, that you may, as is most equitable, receive the kingdom, son from father, and that your empire may receive increase and addition, all men becoming subject to your sway? And this is also for our advantage, that we may lead a peaceable and quiet life, and may ourselves readily perform all that is commanded us.[1 Timothy 2:1-2]
Ante-Nicene Fathers, Volume 2, page 269, footnote 9 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book II (HTML)
Chapter XIII—Against Excessive Fondness for Jewels and Gold Ornaments. (HTML)
Resigning, therefore, these baubles to the wicked master of cunning himself, let us not take part in this meretricious adornment, nor commit idolatry through a specious pretext. Most admirably, therefore, the blessed Peter[1 Timothy 2:9-10] says, “In like manner also, that women adorn themselves not with braids, or gold, or costly array, but (which becometh women professing godliness) with good works.” For it is with reason that he bids decking of themselves to be kept far from them. For, granting that they are beautiful, nature suffices. Let not art contend against nature; that is, let not falsehood strive with truth. ...
Ante-Nicene Fathers, Volume 2, page 287, footnote 1 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book III (HTML)
Chapter XI.—A Compendious View of the Christian Life. (HTML)
The Instructor orders them to go forth “in becoming apparel, and adorn themselves with shamefacedness and sobriety,”[1 Timothy 2:9] “subject to their own husbands; that, if any obey not the word, they may without the word be won by the conversation of the wives; while they behold,” he says, “your chaste conversation. Whose adorning, let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, ...
Ante-Nicene Fathers, Volume 3, page 42, footnote 5 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
Apology. (HTML)
Chapter XXXI. (HTML)
CCEL Footnote 121 (In-Text, Margin)
... keep in hiding, and which many accidents put into the hands of those who are not of us. Learn from them that a large benevolence is enjoined upon us, even so far as to supplicate God for our enemies, and to beseech blessings on our persecutors. Who, then, are greater enemies and persecutors of Christians, than the very parties with treason against whom we are charged? Nay, even in terms, and most clearly, the Scripture says, “Pray for kings, and rulers, and powers, that all may be peace with you.”[1 Timothy 2:2] For when there is disturbance in the empire, if the commotion is felt by its other members, surely we too, though we are not thought to be given to disorder, are to be found in some place or other which the calamity affects.
Ante-Nicene Fathers, Volume 3, page 102, footnote 4 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
The Chaplet, or De Corona. (HTML)
Chapter XIV. (HTML)
CCEL Footnote 439 (In-Text, Margin)
... this very thing, is not open also to a band. She has the burden of her own humility to bear. If she ought not to appear with her head uncovered on account of the angels, much more with a crown on it will she offend those (elders) who perhaps are then wearing crowns above. For what is a crown on the head of a woman, but beauty made seductive, but mark of utter wantonness,—a notable casting away of modesty, a setting temptation on fire? Therefore a woman, taking counsel from the apostles’ foresight,[1 Timothy 2:9] will not too elaborately adorn herself, that she may not either be crowned with any exquisite arrangement of her hair. What sort of garland, however, I pray you, did He who is the Head of the man and the glory of the woman, Christ Jesus, the Husband ...
Ante-Nicene Fathers, Volume 3, page 534, footnote 14 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
On the Flesh of Christ. (HTML)
The Valentinian Figment of Christ's Flesh Being of a Spiritual Nature, Examined and Refuted Out of Scripture. (HTML)
CCEL Footnote 7154 (In-Text, Margin)
... Himself spoke when He called Himself man and the Son of man, saying: “But now ye seek to kill me, a man that hath told you the truth;” and “The Son of man is Lord of the Sabbath-day.” For it is of Him that Isaiah writes: “A man of suffering, and acquainted with the bearing of weakness;” and Jeremiah: “He is a man, and who hath known Him?” and Daniel: “Upon the clouds (He came) as the Son of man.” The Apostle Paul likewise says: “The man Christ Jesus is the one Mediator between God and man.”[1 Timothy 2:5] Also Peter, in the Acts of the Apostles, speaks of Him as verily human (when he says), “Jesus Christ was a man approved of God among you.” These passages alone ought to suffice as a prescriptive testimony in proof that Christ had human flesh derived ...
Ante-Nicene Fathers, Volume 3, page 584, footnote 9 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
On the Resurrection of the Flesh. (HTML)
The Session of Jesus in His Incarnate Nature at the Right Hand of God a Guarantee of the Resurrection of Our Flesh. (HTML)
CCEL Footnote 7665 (In-Text, Margin)
... unconditionally, excluded from the kingdom of God, and indeed from the court of heaven itself, all flesh and blood whatsoever; since Jesus is still sitting there at the right hand of the Father, man, yet God—the last Adam, yet the primary Word—flesh and blood, yet purer than ours—who “shall descend in like manner as He ascended into heaven ” the same both in substance and form, as the angels affirmed, so as even to be recognised by those who pierced Him. Designated, as He is, “the Mediator[1 Timothy 2:5] between God and man,” He keeps in His own self the deposit of the flesh which has been committed to Him by both parties—the pledge and security of its entire perfection. For as “He has given to us the earnest of the Spirit,” so has He received from ...
Ante-Nicene Fathers, Volume 3, page 593, footnote 7 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
On the Resurrection of the Flesh. (HTML)
Conclusion. The Resurrection of the Flesh in Its Absolute Identity and Perfection. Belief of This Had Become Weak. Hopes for Its Refreshing Restoration Under the Influences of the Paraclete. (HTML)
CCEL Footnote 7755 (In-Text, Margin)
And so the flesh shall rise again, wholly in every man, in its own identity, in its absolute integrity. Wherever it may be, it is in safe keeping in God’s presence, through that most faithful “Mediator between God and man, (the man) Jesus Christ,”[1 Timothy 2:5] who shall reconcile both God to man, and man to God; the spirit to the flesh, and the flesh to the spirit. Both natures has He already united in His own self; He has fitted them together as bride and bridegroom in the reciprocal bond of wedded life. Now, if any should insist on making the soul the bride, then the flesh will follow the soul as her dowry. The soul shall ...
Ante-Nicene Fathers, Volume 3, page 624, footnote 8 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Praxeas. (HTML)
The Distinction of the Father and the Son, Thus Established, He Now Proves the Distinction of the Two Natures, Which Were, Without Confusion, United in the Person of the Son. The Subterfuges of Praxeas Thus Exposed. (HTML)
CCEL Footnote 8161 (In-Text, Margin)
... is born in the flesh is flesh, and that which is born of the Spirit is Spirit.” Neither the flesh becomes Spirit, nor the Spirit flesh. In one Person they no doubt are well able to be co-existent. Of them Jesus consists—Man, of the flesh; of the Spirit, God—and the angel designated Him as “the Son of God,” in respect of that nature, in which He was Spirit, reserving for the flesh the appellation “Son of Man.” In like manner, again, the apostle calls Him “the Mediator between God and Men,”[1 Timothy 2:5] and so affirmed His participation of both substances. Now, to end the matter, will you, who interpret the Son of God to be flesh, be so good as to show us what the Son of Man is? Will He then, I want to know, be the Spirit? But you insist upon it ...
Ante-Nicene Fathers, Volume 3, page 669, footnote 4 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Baptism. (HTML)
Introduction. Origin of the Treatise. (HTML)
CCEL Footnote 8545 (In-Text, Margin)
... great number with her most venomous doctrine, making it her first aim to destroy baptism. Which is quite in accordance with nature; for vipers and asps and basilisks themselves generally do affect arid and waterless places. But we, little fishes, after the example of our ΙΧΘΥΣ Jesus Christ, are born in water, nor have we safety in any other way than by permanently abiding in water; so that most monstrous creature, who had no right to teach even sound doctrine,[1 Timothy 2:11-12] knew full well how to kill the little fishes, by taking them away from the water!
Ante-Nicene Fathers, Volume 3, page 672, footnote 25 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Baptism. (HTML)
Of the Imposition of Hands. Types of the Deluge and the Dove. (HTML)
CCEL Footnote 8602 (In-Text, Margin)
In the next place the hand is laid on us, invoking and inviting the Holy Spirit through benediction. Shall it be granted possible for human ingenuity to summon a spirit into water, and, by the application of hands from above, to animate their union into one body with another spirit of so clear sound; and shall it not be possible for God, in the case of His own organ, to produce, by means of “holy hands,”[1 Timothy 2:8] a sublime spiritual modulation? But this, as well as the former, is derived from the old sacramental rite in which Jacob blessed his grandsons, born of Joseph, Ephrem and Manasses; with his hands laid on them and interchanged, and indeed so transversely slanted one over the other, that, by ...
Ante-Nicene Fathers, Volume 3, page 682, footnote 14 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Prayer. (HTML)
The Second Clause. (HTML)
CCEL Footnote 8781 (In-Text, Margin)
... wise, therefore, we too, candidates for angelhood, if we succeed in deserving it, begin even here on earth to learn by heart that strain hereafter to be raised unto God, and the function of future glory. So far, for the glory of God. On the other hand, for our own petition, when we say, “Hallowed be Thy name,” we pray this; that it may be hallowed in us who are in Him, as well in all others for whom the grace of God is still waiting; that we may obey this precept, too, in “praying for all,”[1 Timothy 2:1] even for our personal enemies. And therefore with suspended utterance, not saying, “Hallowed be it in us,” we say,—“ in all.”
Ante-Nicene Fathers, Volume 3, page 685, footnote 16 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Prayer. (HTML)
Of Washing the Hands. (HTML)
CCEL Footnote 8841 (In-Text, Margin)
But what reason is there in going to prayer with hands indeed washed, but the spirit foul?—inasmuch as to our hands themselves spiritual purities are necessary, that they may be “lifted up pure”[1 Timothy 2:8] from falsehood, from murder, from cruelty, from poisonings, from idolatry, and all the other blemishes which, conceived by the spirit, are effected by the operation of the hands. These are the true purities; not those which most are superstitiously careful about, taking water at every prayer, even when they are coming from a bath of the whole body. When I was scrupulously making a thorough ...
Ante-Nicene Fathers, Volume 3, page 687, footnote 6 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Prayer. (HTML)
Of Women's Dress. (HTML)
CCEL Footnote 8871 (In-Text, Margin)
So far, however, as regards the dress of women, the variety of observance compels us—men of no consideration whatever—to treat, presumptuously indeed, after the most holy apostle,[1 Timothy 2:9-10] except in so far as it will not be presumptuously if we treat the subject in accordance with the apostle. Touching modesty of dress and ornamentation, indeed, the prescription of Peter likewise is plain, checking as he does with the same mouth, because with the same Spirit, as Paul, the glory of garments, and the pride of gold, and the meretricious elaboration of the hair.
Ante-Nicene Fathers, Volume 3, page 689, footnote 13 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Prayer. (HTML)
Of Kneeling. (HTML)
CCEL Footnote 8919 (In-Text, Margin)
... exultation. But who would hesitate every day to prostrate himself before God, at least in the first prayer with which we enter on the daylight? At fasts, moreover, and Stations, no prayer should be made without kneeling, and the remaining customary marks of humility; for (then) we are not only praying, but deprecating, and making satisfaction to God our Lord. Touching times of prayer nothing at all has been prescribed, except clearly “to pray at every time and every place.”[1 Timothy 2:8]
Ante-Nicene Fathers, Volume 4, page 33, footnote 2 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On the Veiling of Virgins. (HTML)
Veiling Consistent with the Other Rules of Discipline Observed by Virgins and Women in General. (HTML)
CCEL Footnote 307 (In-Text, Margin)
It is not permitted to a woman to speak in the church;[1 Timothy 2:11-12] but neither (is it permitted her) to teach, nor to baptize, nor to offer, nor to claim to herself a lot in any manly function, not to say (in any) sacerdotal office. Let us inquire whether any of these be lawful to a virgin. If it is not lawful to a virgin, but she is subjected on the self-same terms (as the woman), and the necessity for humility is assigned her together with the woman, whence will this one thing be lawful to ...
Ante-Nicene Fathers, Volume 4, page 43, footnote 10 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
To His Wife. (HTML)
I (HTML)
The Death of a Husband is God's Call to the Widow to Continence. Further Evidences from Scripture and from Heathenism. (HTML)
... we can, let us love the opportunity of continence; as soon as it offers itself, let us resolve to accept it, that what we have not had strength (to follow) in matrimony we may follow in widowhood. The occasion must be embraced which puts an end to that which necessity commanded. How detrimental to faith, how obstructive to holiness, second marriages are, the discipline of the Church and the prescription of the apostle declare, when he suffers not men twice married to preside (over a Church[1 Timothy 2:2]), when he would not grant a widow admittance into the order unless she had been “the wife of one man;” for it behoves God’s altar to be set forth pure. That whole halo which encircles the Church is represented (as consisting) of holiness. Priesthood ...
Ante-Nicene Fathers, Volume 4, page 89, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Modesty. (HTML)
The Same Subject Continued. (HTML)
CCEL Footnote 852 (In-Text, Margin)
... terrified, and already wounded with mourning, he therefore—the moderate nature of his fault permitting it—subsequently received pardon, than that you should interpret that (pardon as granted) to an incestuous fornicator? For this you had been bound to read, even if not in an Epistle, yet impressed upon the very character of the apostle, by (his) modesty more clearly than by the instrumentality of a pen: not to steep, to wit, Paul, the “apostle of Christ,” the “teacher of the nations in faith and verity,”[1 Timothy 2:7] the “vessel of election,” the founder of Churches, the censor of discipline, (in the guilt of) levity so great as that he should either have condemned rashly one whom he was presently to absolve, or else rashly absolved one whom he had not rashly ...
Ante-Nicene Fathers, Volume 4, page 148, footnote 12 (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 Old and New Laws. (HTML)
Because he pleased her wittingly;[1 Timothy 2:14] because
Ante-Nicene Fathers, Volume 4, page 669, footnote 2 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VIII (HTML)
Chapter LXXIII (HTML)
... maintenance of justice, to fight for him; and if he requires it, to fight under him, or lead an army along with him.” To this our answer is, that we do, when occasion requires, give help to kings, and that, so to say, a divine help, “putting on the whole armour of God.” And this we do in obedience to the injunction of the apostle, “I exhort, therefore, that first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all that are in authority;”[1 Timothy 2:1-2] and the more any one excels in piety, the more effective help does he render to kings, even more than is given by soldiers, who go forth to fight and slay as many of the enemy as they can. And to those enemies of our faith who require us to bear ...
Ante-Nicene Fathers, Volume 5, page 169, footnote 5 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Exegetical. (HTML)
On Numbers. (HTML)
Now, in order that He might be shown to have together in Himself at once the nature of God and that of man,—as the apostle, too, says: “Mediator between God and men, the man Christ Jesus.[1 Timothy 2:5] Now a mediator is not of one man, but two,” —it was therefore necessary that Christ, in becoming the Mediator between God and men, should receive from both an earnest of some kind, that He might appear as the Mediator between two distinct persons.
Ante-Nicene Fathers, Volume 5, page 432, footnote 5 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
On the Dress of Virgins. (HTML)
CCEL Footnote 3193 (In-Text, Margin)
8. You call yourself wealthy and rich; but Paul meets your riches, and with his own voice prescribes for the moderating of your dress and ornament within a just limit. “Let women,” said he, “adorn themselves with shamefacedness and sobriety, not with broidered hair, nor gold, nor pearls, nor costly array, but as becometh women professing chastity, with a good conversation.”[1 Timothy 2:9-10] Also Peter consents to these same precepts, and says, “Let there be in the woman not the outward adorning of array, or gold, or apparel, but the adorning of the heart.” But if these also warn us that the women who are accustomed to make an excuse for their dress by reference to their husband, should be ...
Ante-Nicene Fathers, Volume 5, page 544, footnote 14 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book III. (HTML)
... I saw a woman who sate upon a beast. And that woman was clothed with a purple and scarlet robe; and she was adorned with gold, and precious stones, and pearls, holding a golden cup in her hand full of curses, and impurity, and fornication of the whole earth.” Also to Timothy: “Let your women be such as adorn themselves with shamefacedness and modesty, not with twisted hair, nor with gold, nor with pearls, or precious garments, but as becometh women professing chastity, with a good conversation.”[1 Timothy 2:9-10] Of this same thing in the Epistle of Peter to the people at Pontus: “Let there be in a woman not the outward adorning of ornament, or of gold, or of apparel, but the adorning of the heart.” Also in Genesis: “Thamar covered herself with a cloak, and ...
Ante-Nicene Fathers, Volume 5, page 546, footnote 6 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book III. (HTML)
In the first Epistle of Paul to the Corinthians: “Let women be silent in the church. But if any wish to learn anything, let them ask their husbands at home.” Also to Timothy: “Let a woman learn with silence, in all subjection. But I permit not a woman to teach, nor to be set over the man, but to be in silence. For Adam was first formed, then Eve; and Adam was not seduced, but the woman was seduced.”[1 Timothy 2:11-14]
Ante-Nicene Fathers, Volume 5, page 632, footnote 10 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Novatian. (HTML)
A Treatise of Novatian Concerning the Trinity. (HTML)
That the Same Divine Majesty is Again Confirmed in Christ by Other Scriptures. (HTML)
CCEL Footnote 5189 (In-Text, Margin)
... if He is only before every creature, humanity is taken away from Him; but if He is only man, the divinity which is before every creature is interfered with. Both of these, therefore, are leagued together in Christ, and both are conjoined, and both are linked with one another. And rightly, as there is in Him something which excels the creature, the agreement of the divinity and the humanity seems to be pledged in Him: for which reason He who is declared as made the “Mediator between God and man”[1 Timothy 2:5] is revealed to have associated in Himself God and man. And if the same apostle says of Christ, that “having put off the flesh, He spoiled powers, they being openly triumphed over in Himself,” he certainly did not without a meaning propound ...
Ante-Nicene Fathers, Volume 6, page 316, footnote 5 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
The Banquet of the Ten Virgins; or Concerning Chastity. (HTML)
Theophila. (HTML)
The Rational Soul from God Himself; Chastity Not the Only Good, Although the Best and Most Honoured. (HTML)
... not perceiving and knowing their own Maker, are blamed by the Word, which says, in the Book of Wisdom, a book full of all virtue, “his heart is ashes, his hope is more vile than earth, and his life of less value than clay; forasmuch as he knew not his Maker, and Him that inspired into him an active soul, and breathed in a living spirit;” that is, God, the Maker of all men; therefore, also, according to the apostle, He “will have all men to be saved, and to come unto the knowledge of the truth.”[1 Timothy 2:4] And now, although this subject be scarcely completed, yet there are others which remain to be discussed. For when one thoroughly examines and understands those things which happen to man according to his nature, he will know not to despise the ...
Ante-Nicene Fathers, Volume 7, page 126, footnote 6 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Lactantius (HTML)
The Divine Institutes (HTML)
Book IV. Of True Wisdom and Religion (HTML)
Chap. XXV.—Of the advent of Jesus in the flesh and spirit, that He might be mediator between God and man (HTML)
... was sent by God, it was befitting that He should not be born as man is born, composed of a mortal on both sides; but that it might appear that He was heavenly even in the form of man, He was born without the office of a father. For He had a spiritual Father, God; and as God was the Father of His spirit without a mother, so a virgin was the mother of His body without a father. He was therefore both God and man, being placed in the middle between God and man. From which the Greeks call Him Mesites,[1 Timothy 2:5] that He might be able to lead man to God—that is, to immortality: for if He had been God only (as we have before said), He would not have been able to afford to man examples of goodness; if He had been man only, He would not have been able to compel ...
Ante-Nicene Fathers, Volume 7, page 485, footnote 2 (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 3624 (In-Text, Margin)
... implanted and written, that he might live according to law, as a rational creature; and when he had sinned, Thou gavest him Thy goodness as a pledge in order to his repentance: Look down upon these persons who have bended the neck of their soul and body to Thee; for Thou desirest not the death of a sinner, but his repentance, that he turn from his wicked way, and live. Thou who didst accept the repentance of the Ninevites, who willest that all men be saved, and come to the acknowledgment of the truth;[1 Timothy 2:4] who didst accept of that son who had consumed his substance in riotous living, with the bowels of a father, on account of his repentance; do Thou now accept of the repentance of Thy supplicants: for there is no man that will not sin; for “if Thou, O ...
Ante-Nicene Fathers, Volume 7, page 489, footnote 5 (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 3666 (In-Text, Margin)
... world to another, which Thou hast purchased with the precious blood of Thy Christ, that Thou wilt preserve it unshaken and free from disturbance until the end of the world; for every episcopate who rightly divides the word of truth. We further pray to Thee for me, who am nothing, who offer to Thee, for the whole presbytery, for the deacons and all the clergy, that Thou wilt make them wise, and replenish them with the Holy Spirit. We further pray to Thee, O Lord, “for the king and all in authority,”[1 Timothy 2:2] for the whole army, that they may be peaceable towards us, that so, leading the whole time of our life in quietness and unanimity, we may glorify Thee through Jesus Christ, who is our hope. We further offer to Thee also for all those holy persons ...
Ante-Nicene Fathers, Volume 7, page 490, footnote 3 (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 3669 (In-Text, Margin)
... the good God will accept it, through the mediation of His Christ, upon His heavenly altar, for a sweet-smelling savour. Let us pray for this church and people. Let us pray for every episcopate, every presbytery, all the deacons and ministers in Christ, for the whole congregation, that the Lord will keep and preserve them all. Let us pray “for kings and those in authority,” that they may be peaceable toward us, “that so we may have and lead a quiet and peaceable life in all godliness and honesty.”[1 Timothy 2:2] Let us be mindful of the holy martyrs, that we may be thought worthy to be partakers of their trial. Let us pray for those that are departed in the faith. Let us pray for the good temperature of the air, and the perfect maturity of the fruits. Let ...
Ante-Nicene Fathers, Volume 7, page 523, footnote 4 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
The Second Epistle of Clement (HTML)
The Homily (HTML)
CCEL Footnote 4004 (In-Text, Margin)
Wherefore, brethren and sisters, after the God of truth hath been heard, I read to you an entreaty[1 Timothy 2:1] that ye may give heed to the things that are written, in order that ye may save both yourselves and him that readeth among you. For as a reward I ask of you that ye repent with the whole heart, thus giving to yourselves salvation and life. For by doing this we shall set a goal for all the young who are minded to labour on behalf of piety and the goodness of God. And let us not, unwise ones that we are, be affronted and sore displeased, ...
Ante-Nicene Fathers, Volume 7, page 551, footnote 6 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Early Liturgies (HTML)
The Divine Liturgy of the Holy Apostle and Evangelist Mark, The Disciple of the Holy Peter. (HTML)
CCEL Footnote 4157 (In-Text, Margin)
O God, Sovereign Lord, the Father of our Lord and God and Saviour Jesus Christ, we pray and beseech Thee to grant that our king may enjoy peace, and be just and brave. Subdue under him, O God, all his adversaries and enemies. Gird on thy shield and armour, and rise to his aid. Give him the victory, O God, that his heart may be set on peace and the praise of Thy holy name, that we too[1 Timothy 2:2] in his peaceful reign may spend a calm and tranquil life in all reverence and godly fear, through the grace, mercy, and love of Thine only-begotten Son:
Ante-Nicene Fathers, Volume 8, page 481, footnote 3 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Apocrypha of the New Testament. (HTML)
Acts of the Holy Apostles Peter and Paul. (HTML)
Acts of the Holy Apostles Peter and Paul. (HTML)
CCEL Footnote 2081 (In-Text, Margin)
... Son of God, tell what I have in my mind; disclose, if thou canst, what I have just done in secret. For Peter, having blessed the barley loaf which he had received, and hawing broken it with his right hand and his left, had heaped it up in his sleeves. Then Simon, enraged that he was not able to tell the secret of the apostle, cried out, saying: Let great dogs come forth, and eat him up before Cæsar. And suddenly there appeared great dogs, and rushed at Peter. But Peter, stretching forth his hands[1 Timothy 2:8] to pray, showed to the dogs the loaf which he had blessed; which the dogs seeing, no longer appeared. Then Peter said to Nero: Behold, I have shown thee that I knew what Simon was thinking of, not by words, but by deeds; for he, having promised that ...
Ante-Nicene Fathers, Volume 8, page 631, footnote 1 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
The Decretals. (HTML)
The Epistles of Pope Fabian. (HTML)
To All the Ministers of the Church Catholic. (HTML)
CCEL Footnote 2831 (In-Text, Margin)
... Church of Christ, redeemed with His precious blood, may be delivered from the toils of Satan, who lieth in wait for us; and from troublesome and wicked men, and that the Word of God may have free course and be glorified, and that the evil doctrine of them, and of all who teach things contrary to the truth, may be overthrown and perish. We beseech you also to be zealous in praying in your pious supplications, that our God and Lord Jesus Christ, who will have all men to be saved, and no one to perish,[1 Timothy 2:4] may, by His vast omnipotence, cause their hearts to turn again to sound doctrine and to the Catholic faith, in order that they may be recovered from the toils of the devil who are held captive by him, and be united with the children of our mother ...
Ante-Nicene Fathers, Volume 8, page 634, footnote 1 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
The Decretals. (HTML)
The Epistles of Pope Fabian. (HTML)
To All the Bishops of the East. (HTML)
Of the right of bishops not to be accused or hurt by detraction. (HTML)
... laying accusations against the secular laity, so these latter, too, should be debarred and excluded from the right of bringing charges against the former. And as the former should not be admired by the latter, so the latter should not be admired by the former: for as the conversation of the priests of the Lord ought to be something separate from the conversation of these others, so should they be separate from them also in the matter of litigation; “for the servant of the Lord ought not to strive.”[1 Timothy 2:24] To the utmost of your power, dearly beloved brethren, do ye prohibit such accusations, and all unrighteous and injurious emulations, because contention is to be avoided by all means. “For a just man will fall seven times in a day, and will rise ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 112, footnote 3 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He recalls the beginning of his youth, i.e. the thirty-first year of his age, in which very grave errors as to the nature of God and the origin of evil being distinguished, and the Sacred Books more accurately known, he at length arrives at a clear knowledge of God, not yet rightly apprehending Jesus Christ. (HTML)
Jesus Christ, the Mediator, is the Only Way of Safety. (HTML)
CCEL Footnote 551 (In-Text, Margin)
24. And I sought a way of acquiring strength sufficient to enjoy Thee; but I found it not until I embraced that “Mediator between God and man, the man Christ Jesus,”[1 Timothy 2:5] “who is over all, God blessed for ever,” calling unto me, and saying, “I am the way, the truth, and the life,” and mingling that food which I was unable to receive with our flesh. For “the Word was made flesh,” that Thy wisdom, by which Thou createdst all things, might provide milk for our infancy. For I did not grasp my Lord Jesus,—I, though humbled, grasped not the humble One; nor did I know what lesson that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 162, footnote 2 (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)
That Jesus Christ, at the Same Time God and Man, is the True and Most Efficacious Mediator. (HTML)
CCEL Footnote 978 (In-Text, Margin)
68. But the true Mediator, whom in Thy secret mercy Thou hast pointed out to the humble, and didst send, that by His example also they might learn the same humility—that “Mediator between God and men, the man Christ Jesus,”[1 Timothy 2:5] appeared between mortal sinners and the immortal Just One—mortal with men, just with God; that because the reward of righteousness is life and peace, He might, by righteousness conjoined with God, cancel the death of justified sinners, which He willed to have in common with them. Hence He was pointed out to holy men of old; to the intent that they, through faith in His Passion to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 174, footnote 4 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time. (HTML)
That Human Life is a Distraction But that Through the Mercy of God He Was Intent on the Prize of His Heavenly Calling. (HTML)
CCEL Footnote 1057 (In-Text, Margin)
39. But “because Thy loving-kindness is better than life,” behold, my life is but a distraction, and Thy right hand upheld me in my Lord, the Son of man, the Mediator between Thee,[1 Timothy 2:5] The One, and us the many,—in many distractions amid many things,—that through Him I may apprehend in whom I have been apprehended, and may be recollected from my old days, following The One, forgetting the things that are past; and not distracted, but drawn on, not to those things which shall be and shall pass away, but to those things which are before, not distractedly, but intently, I follow on for the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 176, footnote 3 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of those who allege a distinction among demons, some being good and others evil. (HTML)
That to Obtain the Blessed Life, Which Consists in Partaking of the Supreme Good, Man Needs Such Mediation as is Furnished Not by a Demon, But by Christ Alone. (HTML)
CCEL Footnote 357 (In-Text, Margin)
... remained heavenly even while here upon earth. Far be it from the incontaminable God to fear pollution from the man He assumed, or from the men among whom He lived in the form of a man. For, though His incarnation showed us nothing else, these two wholesome facts were enough, that true divinity cannot be polluted by flesh, and that demons are not to be considered better than ourselves because they have not flesh. This, then, as Scripture says, is the “Mediator between God and man, the man Christ Jesus,”[1 Timothy 2:5] of whose divinity, whereby He is equal to the Father, and humanity, whereby He has become like us, this is not the place to speak as fully as I could.
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 272, footnote 2 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the punishment and results of man’s first sin, and of the propagation of man without lust. (HTML)
Of the Fall of the First Man, in Whom Nature Was Created Good, and Can Be Restored Only by Its Author. (HTML)
CCEL Footnote 726 (In-Text, Margin)
... suppose that idols should be worshipped, but was drawn over to such sacrilege by the blandishments of women; so we cannot believe that Adam was deceived, and supposed the devil’s word to be truth, and therefore transgressed God’s law, but that he by the drawings of kindred yielded to the woman, the husband to the wife, the one human being to the only other human being. For not without significance did the apostle say, “And Adam was not deceived, but the woman being deceived was in the transgression;”[1 Timothy 2:14] but he speaks thus, because the woman accepted as true what the serpent told her, but the man could not bear to be severed from his only companion, even though this involved a partnership in sin. He was not on this account less culpable, but sinned ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 306, footnote 1 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The progress of the earthly and heavenly cities traced by the sacred history. (HTML)
That the Ark Which Noah Was Ordered to Make Figures In Every Respect Christ and the Church. (HTML)
CCEL Footnote 854 (In-Text, Margin)
... sojourn in this world,—inasmuch as God commanded him, I say, to make an ark, in which he might be rescued from the destruction of the flood, along with his family, i.e., his wife, sons, and daughters-in-law, and along with the animals who, in obedience to God’s command, came to him into the ark: this is certainly a figure of the city of God sojourning in this world; that is to say, of the church, which is rescued by the wood on which hung the Mediator of God and men, the man Christ Jesus.[1 Timothy 2:5] For even its very dimensions, in length, breadth, and height, represent the human body in which He came, as it had been foretold. For the length of the human body, from the crown of the head to the sole of the foot, is six times its breadth from ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 345, footnote 6 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The history of the city of God from Noah to the time of the kings of Israel. (HTML)
Of Those Things Which a Man of God Spake by the Spirit to Eli the Priest, Signifying that the Priesthood Which Had Been Appointed According to Aaron Was to Be Taken Away. (HTML)
CCEL Footnote 1021 (In-Text, Margin)
... does he say who comes to worship the priest of God, even the Priest who is God? “Put me into one part of Thy priesthood, to eat bread.” I do not wish to be set in the honor of my fathers, which is none; put me in a part of Thy priesthood. For “I have chosen to be mean in Thine house;” I desire to be a member, no matter what, or how small, of Thy priesthood. By the priesthood he here means the people itself, of which He is the Priest who is the Mediator between God and men, the man Christ Jesus.[1 Timothy 2:5] This people the Apostle Peter calls “a holy people, a royal priesthood.” But some have translated, “Of Thy sacrifice,” not “Of Thy priesthood,” which no less signifies the same Christian people. Whence the Apostle Paul says, “We being many are one ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 347, footnote 2 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The history of the city of God from Noah to the time of the kings of Israel. (HTML)
Of the Disruption of the Kingdom of Israel, by Which the Perpetual Division of the Spiritual from the Carnal Israel Was Prefigured. (HTML)
CCEL Footnote 1036 (In-Text, Margin)
... said, “The Lord will despise thee that thou mayest not be king over Israel,” and “The Lord hath rent the kingdom from Israel out of thine hand this day,” reigned forty years over Israel,—that is, just as long a time as David himself,—yet heard this in the first period of his reign, that we may understand it was said because none of his race was to reign, and that we may look to the race of David, whence also is sprung, according to the flesh, the Mediator between God and men, the man Christ Jesus.[1 Timothy 2:5]
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 390, footnote 1 (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)
Whether Before Christian Times There Were Any Outside of the Israelite Race Who Belonged to the Fellowship of the Heavenly City. (HTML)
CCEL Footnote 1229 (In-Text, Margin)
... from his book, which for its merit the Israelites have received as of canonical authority, we gather that he was in the third generation after Israel. And I doubt not it was divinely provided, that from this one case we might know that among other nations also there might be men pertaining to the spiritual Jerusalem who have lived according to God and have pleased Him. And it is not to be supposed that this was granted to any one, unless the one Mediator between God and men, the Man Christ Jesus,[1 Timothy 2:5] was divinely revealed to him; who was pre-announced to the saints of old as yet to come in the flesh, even as He is announced to us as having come, that the self-same faith through Him may lead all to God who are predestinated to be the city of God, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 419, footnote 2 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
A review of the philosophical opinions regarding the Supreme Good, and a comparison of these opinions with the Christian belief regarding happiness. (HTML)
Of the Peace Which is Enjoyed by the People that are Alienated from God, and the Use Made of It by the People of God in the Time of Its Pilgrimage. (HTML)
CCEL Footnote 1304 (In-Text, Margin)
... end enjoy it, because it makes no good use of it before the end. But it is our interest that it enjoy this peace meanwhile in this life; for as long as the two cities are commingled, we also enjoy the peace of Babylon. For from Babylon the people of God is so freed that it meanwhile sojourns in its company. And therefore the apostle also admonished the Church to pray for kings and those in authority, assigning as the reason, “that we may live a quiet and tranquil life in all godliness and love.”[1 Timothy 2:2] And the prophet Jeremiah, when predicting the captivity that was to befall the ancient people of God, and giving them the divine command to go obediently to Babylonia, and thus serve their God, counselled them also to pray for Babylonia, saying, “In ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 24, footnote 2 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The unity and equality of the Trinity are demonstrated out of the Scriptures; and the true interpretation is given of those texts which are wrongly alleged against the equality of the Son. (HTML)
In What Manner the Son is Less Than the Father, and Than Himself. (HTML)
14. In these and like testimonies of the divine Scriptures, by free use of which, as I have said, our predecessors exploded such sophistries or errors of the heretics, the unity and equality of the Trinity are intimated to our faith. But because, on account of the incarnation of the Word of God for the working out of our salvation, that the man Christ Jesus might be the Mediator between God and men,[1 Timothy 2:5] many things are so said in the sacred books as to signify, or even most expressly declare, the Father to be greater than the Son; men have erred through a want of careful examination or consideration of the whole tenor of the Scriptures, and have endeavored to transfer those things which are said ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 33, footnote 10 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The unity and equality of the Trinity are demonstrated out of the Scriptures; and the true interpretation is given of those texts which are wrongly alleged against the equality of the Son. (HTML)
Diverse Things are Spoken Concerning the Same Christ, on Account of the Diverse Natures of the One Hypostasis [Theanthropic Person]. Why It is Said that the Father Will Not Judge, But Has Given Judgment to the Son. (HTML)
... appear when He judges to the ungodly also; what becomes of that which He promises, as some great thing, to him who loves Him, saying, “And I will love him, and will manifest myself to him?” Wherefore He will judge as the Son of man, yet not by human power, but by that whereby He is the Son of God; and on the other hand, He will judge as the Son of God, yet not appearing in that [unincarnate] form in which He is God equal to the Father, but in that [incarnate form] in which He is the Son of man.[1 Timothy 2:5]
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 67, footnote 8 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The appearances of God to the Old Testament saints are discussed. (HTML)
The Essence of God Never Appeared in Itself. Divine Appearances to the Fathers Wrought by the Ministry of Angels. An Objection Drawn from the Mode of Speech Removed. That the Appearing of God to Abraham Himself, Just as that to Moses, Was Wrought by Angels. The Same Thing is Proved by the Law Being Given to Moses by Angels. What Has Been Said in This Book, and What Remains to Be Said in the Next. (HTML)
... transgressions, till the seed should come to whom the promise was made, which [seed] was ordered through angels in the hand of a mediator;” that is, ordered through angels in His own hand. For He was not born in limitation, but in power. But you learn in another place that he does not mean any one of the angels as a mediator, but the Lord Jesus Christ Himself, in so far as He deigned to be made man: “For there is one God,” he says, “and one Mediator between God and man, the man Christ Jesus.”[1 Timothy 2:5] Hence that passover in the killing of the lamb: hence all those things which are figuratively spoken in the Law, of Christ to come in the flesh, and to suffer, but also to rise again, which Law was given by the disposition of angels; in which ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 75, footnote 4 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
Augustin explains for what the Son of God was sent; but, however, that the Son of God, although made less by being sent, is not therefore less because the Father sent Him; nor yet the Holy Spirit less because both the Father sent Him and the Son. (HTML)
In What Manner Christ Wills that All Shall Be One in Himself. (HTML)
12. So the Son of God Himself, the Word of God, Himself also the Mediator between God and men, the Son of man,[1 Timothy 2:5] equal to the Father through the unity of the Godhead, and partaker with us by the taking upon Him of humanity, interceding for us with the Father in that He was man, yet not concealing that He was God, one with the Father, among other things speaks thus: “Neither pray I for these alone,” He says, “but for them also which shall believe on me through their word; that they all may be one; as Thou, Father, art in me, and I in Thee, that they ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 102, footnote 5 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
In reply to the argument alleged against the equality of the Son from the apostle’s words, saying that Christ is the ‘power of God and the wisdom of God,’ he propounds the question whether the Father Himself is not wisdom. But deferring for a while the answer to this, he adduces further proof of the unity and equality of the Father, the Son, and the Holy Spirit; and that God ought to be said and believed to be a Trinity, not triple (triplicem). And he adds an explanation of the saying of Hilary—Eternity in the Father, Appearance in the Image, and Use in the Gift. (HTML)
Whether One or the Three Persons Together are Called the Only God. (HTML)
... order that it may be the Trinity? Is that which is the Father with the Son, the head of that which is the Son alone? For the Father with the Son is God, but the Son alone is Christ: especially since it is the Word already made flesh that speaks; and according to this His humiliation also, the Father is greater than He, as He says, “for my Father is greater than I;” so that the very being of God, which is one to Him with the Father, is itself the head of the man who is mediator, which He is alone.[1 Timothy 2:5] For if we rightly call the mind the chief thing of man, that is, as it were the head of the human substance, although the man himself together with the mind is man; why is not the Word with the Father, which together is God, much more suitably and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 159, footnote 3 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
After premising the difference between wisdom and knowledge, he points out a kind of trinity in that which is properly called knowledge; but one which, although we have reached in it the inner man, is not yet to be called the image of God. (HTML)
How Man is the Image of God. Whether the Woman is Not Also the Image of God. How the Saying of the Apostle, that the Man is the Image of God, But the Woman is the Glory of the Man, is to Be Understood Figuratively and Mystically. (HTML)
... female, figured the mystery of some more hidden truth, may be understood from this, that when he says in another place that she is a widow indeed who is desolate, without children and nephews, and yet that she ought to trust in God, and to continue in prayers night and day, he here indicates, that the woman having been brought into the transgression by being deceived, is brought to salvation by child-bearing; and then he has added, “If they continue in faith, and charity, and holiness, with sobriety.”[1 Timothy 2:15] As if it could possibly hurt a good widow, if either she had not sons, or if those whom she had did not choose to continue in good works. But because those things which are called good works are, as it were, the sons of our life, according to that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 223, footnote 5 (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 Question Why the Holy Spirit is Not Begotten, and How He Proceeds from the Father and the Son, Will Only Be Understood When We are in Bliss. (HTML)
... belong to Him, although far duller in intellect than those, yet when they are freed from the body at the end of this life, the envious powers have no right to hold them. For that Lamb that was slain by them without any debt of sin has conquered them; but not by the might of power before He had done so by the righteousness of blood. And free accordingly from the power of the devil, they are borne up by holy angels, being set free from all evils by the mediator of God and men, the man Christ Jesus.[1 Timothy 2:5] Since by the harmonious testimony of the Divine Scriptures, both Old and New, both those by which Christ was foretold, and those by which He was announced, there is no other name under heaven whereby men must be saved. And when purged from all ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 267, footnote 5 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
The Enchiridion. (HTML)
In What Sense Does the Apostle Say that ’God Will Have All Men to Be Saved,’ When, as a Matter of Fact, All are Not Saved? (HTML)
CCEL Footnote 1277 (In-Text, Margin)
Hence we must inquire in what sense is said of God what the apostle has mostly truly said: “Who will have all men to be saved.”[1 Timothy 2:4] For, as a matter of fact, not all, nor even a majority, are saved: so that it would seem that what God wills is not done, man’s will interfering with, and hindering the will of God. When we ask the reason why all men are not saved, the ordinary answer is: “Because men themselves are not willing.” This, indeed cannot be said of infants, for it is not in their power either to will or not to will. But if we could attribute to their ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 270, footnote 3 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
The Enchiridion. (HTML)
Interpretation of the Expression in I Tim. II. 4: ‘Who Will Have All Men to Be Saved.’ (HTML)
CCEL Footnote 1294 (In-Text, Margin)
Accordingly, when we hear and read in Scripture that He “will have all men to be saved,”[1 Timothy 2:4] although we know well that all men are not saved, we are not on that account to restrict the omnipotence of God, but are rather to understand the Scripture, “Who will have all men to be saved,” as meaning that no man is saved unless God wills his salvation: not that there is no man whose salvation He does not will, but that no man is saved apart from His will; and that, therefore, we should pray Him to will our salvation, because if He will it, it ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 270, footnote 5 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
The Enchiridion. (HTML)
Interpretation of the Expression in I Tim. II. 4: ‘Who Will Have All Men to Be Saved.’ (HTML)
CCEL Footnote 1296 (In-Text, Margin)
... prayers should be made for all men, and had especially added, “For kings, and for all that are in authority,” who might be supposed, in the pride and pomp of worldly station, to shrink from the humility of the Christian faith. Then saying, “For this is good and acceptable in the sight of God our Saviour,” that is, that prayers should be made for such as these, he immediately adds, as if to remove any ground of despair, “Who will have all men to be saved, and to come unto the knowledge of the truth.”[1 Timothy 2:1-4] God, then, in His great condescension has judged it good to grant to the prayers of the humble the salvation of the exalted; and assuredly we have many examples of this. Our Lord, too, makes use of the same mode of speech in the Gospel, when He says ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 286, footnote 2 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Catechising of the Uninstructed. (HTML)
Of the Full Narration to Be Employed in Catechising. (HTML)
CCEL Footnote 1349 (In-Text, Margin)
... point of dignity and power has precedence, not only of those members which followed it then, but also of the very hand which anticipated it in the process of the birth, and is really the first, although not in the matter of the time of appearing, at least in the order of nature. And in an analogous manner, the Lord Jesus Christ, previous to His appearing in the flesh, and coming forth in a certain manner out of the womb of His secrecy, before the eyes of men as Man, the Mediator between God and men,[1 Timothy 2:5] “who is over all, God blessed for ever,” sent before Him, in the person of the holy patriarchs and prophets, a certain portion of His body, wherewith, as by a hand, He gave token beforetime of His own approaching birth, and also supplanted the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 306, footnote 11 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Catechising of the Uninstructed. (HTML)
Of the Babylonish Captivity, and the Things Signified Thereby. (HTML)
CCEL Footnote 1462 (In-Text, Margin)
... persecute the Christians, and have come to know, and now worship, the one true God and Christ the Lord; and it is on their behalf that the Apostle Paul enjoins prayer to be made, even although they should persecute the Church. For he speaks in these terms: ‘I entreat, therefore, that first of all supplications, adorations, intercessions, and givings of thanks be made for kings, for all men, and all that are in authority, that we may lead a quiet and peaceable life, with all godliness and charity.’[1 Timothy 2:1-2] Accordingly peace has been given to the Church by these same persons, although it be but of a temporal sort,—a temporal quiet for the work of building houses after a spiritual fashion, and planting gardens and vineyards. For witness your own case, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 405, footnote 6 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On the Good of Marriage. (HTML)
Section 14 (HTML)
CCEL Footnote 1975 (In-Text, Margin)
... far as regards a certain distinction and, as it were, character of their own, of the unmarried and married; as she deserves the excess of hatred, who containing from marriage, that is, from a thing allowed, does not contain from offenses, either of luxury, or pride, or curiosity and prating; so the married woman is seldom met with, who, in the very obedience of married life, hath no thought save how to please God, by adorning herself, not with plaited hair, or gold and pearls and costly attire,[1 Timothy 2:9-10] but as becometh women making profession of piety, through a good conversation. Such marriages, forsooth, the Apostle Peter also describes by giving commandment. “In like manner,” saith he, “wives obeying their own husbands; in order that, even if ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 194, footnote 4 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus denies that the prophets predicted Christ. Augustin proves such prediction from the New Testament, and expounds at length the principal types of Christ in the Old Testament. (HTML)
CCEL Footnote 461 (In-Text, Margin)
... the ministry of the apostles with the ordinances of the gospel into the kingdom of the Gentiles. So the apostle, like an echo of Jeremiah, says to us, "I will first of all that prayer, supplications, intercessions and giving of thanks be made for all men, and for those in authority, that we may live a quiet and peaceable life in all godliness and charity; for this is good and acceptable in the sight of God our Saviour, who will have all men to be saved, and to come to the knowledge of the truth."[1 Timothy 2:1-4] Accordingly the basilicas of Christian congregations have been built by believers as abodes of peace, and vineyards of the faithful have been renewed, and gardens planted, where chief among the plants is the mustard tree, in whose wide-spreading ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 225, footnote 4 (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 willing to believe not only that the Jewish but that all Gentile prophets wrote of Christ, if it should be proved; but he would none the less insist upon rejecting their superstitions. Augustin maintains that all Moses wrote is of Christ, and that his writings must be either accepted or rejected as a whole. (HTML)
CCEL Footnote 589 (In-Text, Margin)
... admit to be fulfilled in Christ? The Scripture, I acknowledge, shows points of difference; and the Scripture also, as I call on you to acknowledge, shows points of resemblance. There are points of both kinds, and one can be proved as well as the other. Christ is unlike man, for He is God; and it is written of Him that He is "over all, God blessed for ever." Christ is also like man, for He is man; and it is likewise written of Him, that He is the "Mediator between God and man, the man Christ Jesus."[1 Timothy 2:5] Christ is unlike a sinner, for He is ever holy; and He is like a sinner, for "God sent His Son in the likeness of sinful flesh, that by sin He might condemn sin in the flesh." Christ is unlike a man born in ordinary generation, for He was born of a ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 33, footnote 11 (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 Epistles to Timothy. (HTML)
CCEL Footnote 372 (In-Text, Margin)
And then to Timothy he says: “This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on Him to life everlasting.” He also says: “For there is one God and one Mediator between God and men, the man Christ Jesus; who gave Himself a ransom for all.”[1 Timothy 2:5-6] In his second Epistle to the same Timothy, he says: “Be not thou therefore ashamed of the testimony of our Lord, nor of me His prisoner: but be thou a fellow-labourer for the gospel, according to the power of God; who hath saved us, and called us with a ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 44, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book II (HTML)
What Has Thus Far Been Dwelt On; And What is to Be Treated in This Book. (HTML)
CCEL Footnote 445 (In-Text, Margin)
... entrance into the kingdom of God, but also for attaining salvation and eternal life, which none can have without the kingdom of God, or without that union with the Saviour Christ, wherein He has redeemed us by His blood. I undertake in the present book to discuss and explain the question, Whether there lives in this world, or has yet lived, or ever will live, any one without any sin whatever, except “the one Mediator between God and man, the Man Christ Jesus, who gave Himself a ransom for all;”[1 Timothy 2:5-6] —with as much care and ability as He may Himself vouchsafe to me. And should there occasionally arise in this discussion, either inevitably or casually from the argument, any question about the baptism or the sin of infants, I must neither be ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 99, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
The Eternal Reward Which is Specially Declared in the New Testament, Foretold by the Prophet. (HTML)
CCEL Footnote 885 (In-Text, Margin)
... from the least even unto the greatest of them.” Now, the present is certainly the time of the New Testament, the promise of which is given by the prophet in the words which we have quoted from his prophecy. Why then does each man still say even now to his neighbour and his brother, “Know the Lord?” Or is it not perhaps meant that this is everywhere said when the gospel is preached, and when this is its very proclamation? For on what ground does the apostle call himself “a teacher of the Gentiles,”[1 Timothy 2:7] if it be not that what he himself implies in the following passage becomes realized: “How shall they call on Him in whom they have not believed? and how shall they believe in Him of whom they have not heard? and how shall they hear without a ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 103, footnote 10 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
The Law ‘Being Done by Nature’ Means, Done by Nature as Restored by Grace. (HTML)
CCEL Footnote 953 (In-Text, Margin)
... repaired. For “by one man sin entered into the world, and death by sin, and so death passed upon all men; in which all have sinned;” wherefore “there is no difference: they all come short of the glory of God, being justified freely by His grace.” By this grace there is written on the renewed inner man that righteousness which sin had blotted out; and this mercy comes upon the human race through our Lord Jesus Christ. “For there is one God, and one Mediator between God and men, the Man Christ Jesus.”[1 Timothy 2:5]
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 104, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
The Image of God is Not Wholly Blotted Out in These Unbelievers; Venial Sins. (HTML)
CCEL Footnote 957 (In-Text, Margin)
... law, converting souls,” so that by the light thereof they may be renewed, and that be accomplished in them which is written, “There has been manifested over us, O Lord, the light of Thy countenance.” Turned away from which, they have deserved to grow old, whilst they are incapable of renovation except by the grace of Christ,—in other words, without the intercession of the Mediator; there being “one God and one Mediator between God and men, the Man Christ Jesus, who gave Himself a ransom for all.”[1 Timothy 2:5-6] Should those be strangers to His grace of whom we are treating, and who (after the manner of which we have spoken with sufficient fulness already) “do by nature the things contained in the law,” of what use will be their “excusing thoughts” to them ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 109, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
Whence Comes the Will to Believe? (HTML)
CCEL Footnote 1045 (In-Text, Margin)
... man,—even the good works which faith achieves through the love which is shed abroad in the heart by the Holy Ghost which is given to us. If we believe that we may attain this grace (and of course believe voluntarily), then the question arises whence we have this will?—if from nature, why it is not at everybody’s command, since the same God made all men? if from God’s gift, then again, why is not the gift open to all, since “He will have all men to be saved, and to come unto the knowledge of the truth?”[1 Timothy 2:4]
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 109, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
The Free Will of Man is an Intermediate Power. (HTML)
CCEL Footnote 1047 (In-Text, Margin)
... lay down this proposition, and see whether it satisfies the question before us: that free will, naturally assigned by the Creator to our rational soul, is such a neutral power, as can either incline towards faith, or turn towards unbelief. Consequently a man cannot be said to have even that will with which he believes in God, without having received it; since this rises at the call of God out of the free will which he received naturally when he was created. God no doubt wishes all men to be saved[1 Timothy 2:4] and to come into the knowledge of the truth; but yet not so as to take away from them free will, for the good or the evil use of which they may be most righteously judged. This being the case, unbelievers indeed do contrary to the will of God when ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 139, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
State of the Question Between the Pelagians and the Catholics. Holy Men of Old Saved by the Self-Same Faith in Christ Which We Exercise. (HTML)
CCEL Footnote 1259 (In-Text, Margin)
... there have been or now are any men in this life without sin, but whether they had or have the ability to be such persons;” so, were I even to allow that there have been or are any such, I should not by any means therefore affirm that they had or have the ability, unless justified by the grace of God through our Lord “Jesus Christ and Him crucified.” For the same faith which healed the saints of old now heals us,—that is to say, faith “in the one Mediator between God and men, the man Christ Jesus,”[1 Timothy 2:5] —faith in His blood, faith in His cross, faith in His death and resurrection. As we therefore have the same spirit of faith, we also believe, and on that account also speak.
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 148, footnote 6 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
Xystus. (HTML)
CCEL Footnote 1328 (In-Text, Margin)
... received power from God to be a son of God,” he of course meant it as an admonition that on a man’s becoming so chaste and sinless (without raising any question as to where and when this perfection was to be obtained by him,—although in fact it is quite an interesting question among godly men, who are notwithstanding agreed as to the possibility of such perfection on the one hand, and on the other hand its impossibility except through “the one Mediator between God and men, the Man Christ Jesus”);[1 Timothy 2:5] —nevertheless, as I began to say, Xystus designed his words to be an admonition that, on any man’s attaining such a high character, and thereby being rightly reckoned to be among the sons of God, the attainment must not be thought to have been the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 175, footnote 13 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Concerning Man’s Perfection in Righteousness. (HTML)
God’s Promises Conditional. Saints of the Old Testament Were Saved by the Grace of Christ. (HTML)
CCEL Footnote 1586 (In-Text, Margin)
... grace were they holpen; so that with joy did they receive a foreknowledge of Him, and some of them even foretold His coming,—whether they were found among the people of Israel themselves, as Moses, and Joshua the son of Nun, and Samuel, and David, and other such; or outside that people, as Job; or previous to that people, as Abraham, and Noah, and all others who are either mentioned or not in Holy Scripture. “For there is but one God, and one Mediator between God and man, the man Christ Jesus,”[1 Timothy 2:5] without whose grace nobody is delivered from condemnation, whether he has derived that condemnation from him in whom all men sinned, or has afterwards aggravated it by his own iniquities.
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 176, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Concerning Man’s Perfection in Righteousness. (HTML)
Conclusion of the Work. In the Regenerate It is Not Concupiscence, But Consent, Which is Sin. (HTML)
CCEL Footnote 1594 (In-Text, Margin)
Whosoever, then, supposes that any man or any men (except the one Mediator between God and man[1 Timothy 2:5]) have ever lived, or are yet living in this present state, who have not needed, and do not need, forgiveness of sins, he opposes Holy Scripture, wherein it is said by the apostle: “By one man sin entered into the world, and death by sin; and so death passed upon all men, in which all have sinned.” And he must needs go on to assert, with an impious contention, that there may possibly be men who are freed and saved from sin without the liberation and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 197, footnote 8 (Image)
Augustine: Anti-Pelagian Writings
A Work on the Proceedings of Pelagius. (HTML)
The Eleventh Item of the Accusation. (HTML)
CCEL Footnote 1698 (In-Text, Margin)
... that the Apostle Paul did not possess all these gifts himself? Who would be bold enough to assert this? The very fact that he was an apostle showed, of course, that he possessed the grace of the apostolate. He possessed also that of prophecy; for was not that a prophecy of his in which he says: “In the last times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils?” He was, moreover, “the teacher of the Gentiles in faith and verity.”[1 Timothy 2:7] He performed miracles also and cures; for he shook off from his hand, unhurt, the biting viper; and the cripple stood upright on his feet at the apostle’s word, and his strength was at once restored. It is not clear what he means by ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 204, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Work on the Proceedings of Pelagius. (HTML)
A Letter Written by Timasius and Jacobus to Augustin on Receiving His Treatise 'On Nature and Grace.' (HTML)
CCEL Footnote 1747 (In-Text, Margin)
... consideration which affects us under so great a benefit,—that this most illustrious gift of the grace of God has, however slowly, so fully shone out upon us. If, indeed, it has happened that some are removed from the influence of this clearest light of truth, whose blindness required its illumination, yet even to them, we doubt not, the same grace will find its steady way, however late, by the merciful favour of that God ‘who will have all men to be saved and to come unto the knowledge of the truth.’[1 Timothy 2:4] As for ourselves, indeed, thanks to that loving spirit which is in you, we have, in consequence of your instruction, some time since thrown off our subjection to his errors; but we still have even now cause for continued gratitude in the fact that, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 246, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Grace of Christ, and on Original Sin. (HTML)
On Original Sin. (HTML)
The Heresy of Pelagius and Cœlestius Aims at the Very Foundations of Our Faith. (HTML)
CCEL Footnote 1960 (In-Text, Margin)
... are sold under sin, by the other redeemed from sins—by the one have been precipitated into death, by the other are liberated unto life; the former of whom has ruined us in himself, by doing his own will instead of His who created him; the latter has saved us in Himself, by not doing His own will, but the will of Him who sent Him: and it is in what concerns these two men that the Christian faith properly consists. For “there is one God, and one Mediator between God and men, the man Christ Jesus;”[1 Timothy 2:5] since “there is none other name under heaven given to men, whereby we must be saved;” and “in Him hath God defined unto all men their faith, in that He hath raised Him from the dead.” Now without this faith, that is to say, without a belief in the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 248, footnote 8 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Grace of Christ, and on Original Sin. (HTML)
On Original Sin. (HTML)
How Christ is Our Mediator. (HTML)
CCEL Footnote 1996 (In-Text, Margin)
... which is the self-same faith as our own, used to chant it. Now, to all who find death in Adam, Christ is of this avail, that He is the Mediator for life. He is, however, not a Mediator, because He is equal with the Father; for in this respect He is Himself as far distant from us as the Father; and how can there be any medium where the distance is the very same? Therefore the apostle does not say, “There is one Mediator between God and men, even Jesus Christ;” but his words are, “The Christ Jesus.”[1 Timothy 2:5] He is the Mediator, then, in that He is man,—inferior to the Father, by so much as He is nearer to ourselves, and superior to us, by so much as He is nearer to the Father. This is more openly expressed thus: “He is inferior to the Father, because in ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 328, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Soul and its Origin. (HTML)
Treatise on the Soul and Its Origin (HTML)
The Sixth Passage of Scripture Quoted by Victor. (HTML)
CCEL Footnote 2391 (In-Text, Margin)
... flesh, but the woman herself was taken out of man, that she must be considered in her entire nature endued with soul and spirit. For although the soul is undistinguished by sex, yet when women are mentioned it is not necessary to regard them apart from the soul. On no other principle would they be thus admonished with respect to self-adornment. “Not with braided hair, or gold, or pearls, or costly array; but which (says the apostle) becometh women professing godliness with a good conversation.”[1 Timothy 2:9-10] Now, “godliness,” of course, is an inner principle in the soul or spirit; and yet they are called women, although the ornamentation concerns that internal portion of their nature which has no sex.
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 381, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book I (HTML)
The Fourth Calumny,—That the Saints of the Old Testament are Said to Be Not Free from Sins. (HTML)
CCEL Footnote 2555 (In-Text, Margin)
... the old covenant which gendereth to bondage, although it was divinely given by the grace of a sure dispensation; nor by that law itself, holy and just and good as it was, where it is written, “Thou shalt not covet,” since it was not given as being able to give life, but it was added for the sake of transgression until the seed should come to whom the promise was made; but I say that they were freed by the blood of the Redeemer Himself, who is the one Mediator of God and man, the man Christ Jesus.[1 Timothy 2:5] But those enemies of the grace of God, which is given to small and great through Jesus Christ our Lord, say that the men of God of old were of a perfect righteousness, lest they should be supposed to have needed the incarnation, the passion, and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 390, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book I (HTML)
Julian’s Fifth Objection Concerning the Saints of the Old Testament. (HTML)
CCEL Footnote 2618 (In-Text, Margin)
... the ancients should be believed to have been saved by the same grace of Jesus Christ; but you distribute the times according to Pelagius, in whose books this is read, and you say that before the law men were saved by nature, then by the law, lastly by Christ, as if to men of the two former times, that is to say, before the law and under the law, the blood of Christ had not been necessary; making void what is said: “For there is one God and one Mediator between God and men, the man Christ Jesus.”[1 Timothy 2:5]
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 489, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Rebuke and Grace. (HTML)
In What Way God Wills All Men to Be Saved. (HTML)
CCEL Footnote 3389 (In-Text, Margin)
And what is written, that “He wills all men to be saved,”[1 Timothy 2:4] while yet all men are not saved, may be understood in many ways, some of which I have mentioned in other writings of mine; but here I will say one thing: “He wills all men to be saved,” is so said that all the predestinated may be understood by it, because every kind of men is among them. Just as it was said to the Pharisees, “Ye tithe every herb;” where the expression is only to be understood of every herb that they had, for they did not tithe every herb which was ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 79, footnote 10 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book I (HTML)
Of the Fact that Matthew, Together with Mark, Had Specially in View the Kingly Character of Christ, Whereas Luke Dealt with the Priestly. (HTML)
CCEL Footnote 515 (In-Text, Margin)
6. Whereas, then, Matthew had in view the kingly character, and Luke the priestly, they have at the same time both set forth pre-eminently the humanity of Christ: for it was according to His humanity that Christ was made both King and Priest. To Him, too, God gave the throne of His father David, in order that of His kingdom there should be none end. And this was done with the purpose that there might be a mediator between God and men, the man Christ Jesus,[1 Timothy 2:5] to make intercession for us. Luke, on the other hand, had no one connected with him to act as his summarist in the way that Mark was attached to Matthew. And it may be that this is not without a certain solemn significance. For it is the right of kings not to miss the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 101, footnote 1 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book I (HTML)
Of the Fact that the Mystery of a Mediator Was Made Known to Those Who Lived in Ancient Times by the Agency of Prophecy, as It is Now Declared to Us in the Gospel. (HTML)
CCEL Footnote 658 (In-Text, Margin)
... eternity, there was need of some mediatorial righteousness of a temporal nature; which mediatizing factor might be temporal on the side of those lowest objects, but also righteous on the side of these highest, and thus, by adapting itself to the former without cutting itself off from the latter, might bring back those lowest objects to the highest. Accordingly, Christ was named the Mediator between God and men, who stood between the immortal God and mortal man, as being Himself both God and man,[1 Timothy 2:5] who reconciled man to God, who continued to be what He (formerly) was, but was made also what He (formerly) was not. And the same Person is for us at once the (centre of the) said faith in things that are made, and the truth in things eternal.
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 250, footnote 9 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
Of the agreement of the evangelists Matthew and Luke in the generations of the Lord. (HTML)
CCEL Footnote 1728 (In-Text, Margin)
... were passing over to them? “For in their peace shall be your peace.” When Israel then passed over also into Babylon by Christ and the Apostles, that is, when the Gospel came unto the Gentiles, what saith the Apostle, as though by the mouth of Jeremiah of old? “I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks be made for all men. For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty.”[1 Timothy 2:1-2] For they were not yet Christian kings, yet he prayed for them. Israel then praying in Babylon hath been heard; the prayers of the Church have been heard, and the kings have become Christian, and you see now fulfilled what was then spoken in figure; ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 447, 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, Luke xiv. 16, ‘A certain man made a great supper,’ etc. (HTML)
CCEL Footnote 3475 (In-Text, Margin)
... the Apostolic lesson thanks are rendered unto the Lord for the faith of the Gentiles, of course, because it was His work. In the Psalm we have said, “O God of hosts, turn us, and show us Thy Face, and we shall be saved.” In the Gospel we have been called to a supper; yea, rather others have been called, we not called, but led; not only led, but even forced. For so have we heard, that “a certain Man made a great supper.” Who is this Man, but “the Mediator between God and men, the Man Christ Jesus”?[1 Timothy 2:5] He sent that those who had been invited might come, for the hour was now come, that they should come. Who are they who had been invited, but those who had been called by the Prophets who were sent before? When? Of old, ever since the Prophets were ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 110, footnote 2 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter IV. 43–54. (HTML)
CCEL Footnote 353 (In-Text, Margin)
... own country. He had no honor in His country, wherein He was formed; let Him have honor in the country which He has formed. For in that country was He, the Maker of all, made as to the form of a servant. For that city in which He was made, that Zion, that nation of the Jews He Himself made when He was with the Father as the Word of God: for “all things were made by Him, and without Him was nothing made.” Of that man we have to-day heard it said: “One Mediator of God and men, the man Christ Jesus.”[1 Timothy 2:5] The Psalms also foretold, saying, “My mother is Sion, shall a man say.” A certain man, the Mediator man between God and men, says, “My mother Sion.” Why says, “My mother is Sion”? Because from it He took flesh, from it was the Virgin Mary, of whose ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 113, footnote 5 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter IV. 1–18. (HTML)
CCEL Footnote 365 (In-Text, Margin)
... precepts of love. Upon these hung Moses with his number forty, upon these Elias with his; and the Lord brought in this number in His testimony. This impotent man is healed by the Lord in person; but before healing him, what does He say to him? “Wilt thou be made whole?” The man answered that he had not a man to put him into the pool. Truly he had need of a “man” to his healing, but that “man” one who is also God. “For there is one God, and one Mediator between God and man, the man Christ Jesus.”[1 Timothy 2:5] He came, then, the Man who was needed: why should the healing be delayed? “Arise,” saith He; “take up thy bed, and walk.” He said three things: “Arise, Take up thy bed, and Walk.” But that “Arise” was not a command to do a work, but the operation of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 231, footnote 3 (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 VIII. 31–36. (HTML)
CCEL Footnote 748 (In-Text, Margin)
... prophet, “He hath not made the ear heavy that it should not hear; but your iniquities have separated between you and your God.” And so, then, we are not reconciled, unless that which is in the midst is taken away, and something else is put in its place. For there is a separating medium, and, on the other hand, there is a reconciling Mediator. The separating medium is sin, the reconciling Mediator is the Lord Jesus Christ: “For there is one God and Mediator between God and men, the man Christ Jesus.”[1 Timothy 2:5] To take then away the separating wall, which is sin, that Mediator has come, and the priest has Himself become the sacrifice. And because He was made a sacrifice for sin, offering Himself as a whole burnt-offering on the cross of His passion, the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 261, footnote 3 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter X. 14–21. (HTML)
CCEL Footnote 911 (In-Text, Margin)
... own eyes they see not. The eye of the flesh sees other things, itself it cannot [see]: but the intellect understands itself as well other things. In the same way as the intellect seeth itself, so also doth Christ preach Himself. If He preacheth Himself, and by preaching entereth into thee, He entereth into thee by Himself. And He is the door to the Father, for there is no way of approach to the Father but by Him. “For there is one God and one Mediator between God and men, the man Christ Jesus.”[1 Timothy 2:5] Many things are expressed by a word: all that I have just said, I have said, of course, by means of words. If I were wishing to speak also of a word itself, how could I do so but by the use of the word? And thus both many things are expressed by a ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 320, footnote 2 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XIII. 36–38. (HTML)
CCEL Footnote 1247 (In-Text, Margin)
... evangelists more expressly affirm? As if, indeed, he that denies the man Christ does not deny Christ; and so denies Him in respect of what He became on our account, that the nature He had given us might not be lost. Whoever, therefore, acknowledges Christ as God, and disowns Him as man, Christ died not for him; for as man it was that Christ died. He who disowns Christ as man, finds no reconciliation to God by the Mediator. For there is one God, and one Mediator between God and men, the man Christ Jesus.[1 Timothy 2:5] He that denies Christ as man is not justified: for as by the disobedience of one man, many were made sinners; so also by the obedience of one man shall many be made righteous. He that denies Christ as man, shall not rise again into the resurrection ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 334, footnote 8 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XIV. 15–17. (HTML)
CCEL Footnote 1326 (In-Text, Margin)
3. But when John the Baptist said, “For God giveth not the Spirit by measure,” he was speaking exclusively of the Son of God, who received not the Spirit by measure; for in Him dwelleth all the fullness of the Godhead. And no more is it independently of the grace of the Holy Spirit that the Mediator between God and men is the man Christ Jesus:[1 Timothy 2:5] for with His own lips He tells us that the prophetical utterance had been fulfilled in Himself: “The Spirit of the Lord is upon me; because He hath anointed me, and hath sent me to preach the gospel to the poor.” For His being the Only-begotten, the equal of the Father, is not of grace, but of nature; but the assumption of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 343, footnote 7 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XV. 1–3. (HTML)
CCEL Footnote 1378 (In-Text, Margin)
1. passage of the Gospel, brethren, where the Lord calls Himself the vine, and His disciples the branches, declares in so many words that the Mediator between God and men, the man Christ Jesus,[1 Timothy 2:5] is the head of the Church, and that we are His members. For as the vine and its branches are of one nature, therefore, His own nature as God being different from ours, He became man, that in Him human nature might be the vine, and we who also are men might become branches thereof. What mean, then, the words, “I am the true vine”? Was it to the literal vine, from which that metaphor was drawn, that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 347, footnote 6 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XV. 8–10. (HTML)
CCEL Footnote 1401 (In-Text, Margin)
... whence should we have them, were it not that faith worketh by love? And how should we love, were it not that we were first loved? With striking clearness is this declared by the same evangelist in his epistle: “We love God because He first loved us.” But when He says, “As the Father hath loved me, so have I loved you,” He indicates no such equality between our nature and His as there is between Himself and the Father, but the grace whereby the Mediator between God and men is the man Christ Jesus.[1 Timothy 2:5] For He is pointed out as Mediator when He says, “The Father—me, and I—you.” For the Father, indeed, also loveth us, but in Him; for herein is the Father glorified, that we bear fruit in the vine, that is, in the Son, and so be made His disciples.
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 398, footnote 2 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XVII. 1–5. (HTML)
CCEL Footnote 1710 (In-Text, Margin)
... predestination before the world was, as also in its own time it was done in the world. For if the apostle has said of us, “According as He hath chosen us in Him before the foundation of the world,” why should it be thought incongruous with the truth, if the Father glorified our Head at the same time as He chose us in Him to be His members? For we were chosen in the same way as He was glorified; inasmuch as before the world was, neither we nor the Mediator between God and men, the man Christ Jesus,[1 Timothy 2:5] were yet in existence. But He who, in as far as He is His Word, of His own self “made even those things which are yet to come,” and “calleth those things which are not as though they were,” certainly, in respect of His manhood as Mediator between ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 449, footnote 8 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XXI. 19–25. (HTML)
CCEL Footnote 1975 (In-Text, Margin)
... of man, the disturbance of an excited man, but the calm fixing of righteous punishment. In this anger of His, God restraineth not, as it is written, His tender mercies; but, besides other consolations to the miserable, which He ceaseth not to bestow on mankind, in the fullness of time, when He knew that such had to be done, He sent His only-begotten Son, by whom He created all things, that He might become man while remaining God, and so be the Mediator between God and men, the man Christ Jesus:[1 Timothy 2:5] that those who believe in Him, being absolved by the laver of regeneration from the guilt of all their sins,—to wit, both of the original sin they have inherited by generation, and to meet which, in particular, regeneration was instituted, and of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 148, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XLV (HTML)
CCEL Footnote 1390 (In-Text, Margin)
7. Lo! now then that Word, so uttered, Eternal, the Co-eternal Offspring of the Eternal, will come as “the Bridegroom;” “Fairer than the children of men” (ver. 2). “Than the children of men.” I ask, why not than the Angels also? Why did he say, “than the children of men,” except because He was Man? Lest you should think “the Man Christ”[1 Timothy 2:5] to be any ordinary man, he says, “Fairer than the children of men.” Even though Himself “Man,” He is “fairer than the children of men;” though among the children of men, “fairer than the children of men:” though of the children of men, “fairer than the children of men.” “Grace is shed abroad on Thy lips.” “The Law was given by ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 236, footnote 8 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LIX (HTML)
Part 1 (HTML)
CCEL Footnote 2222 (In-Text, Margin)
2. Nor is this the only Psalm which hath an inscription of such sort, that the Title be not corrupted. Several Psalms thus are marked on the face, but however in all the Passion of the Lord is foretold. Therefore here also let us perceive the Lord’s Passion, and let there speak to us Christ, Head and Body. So always, or nearly always, let us hear the words of Christ from the Psalm, as that we look not only upon that Head, the one mediator between God and man, the Man Christ Jesus.[1 Timothy 2:5] …But let us think of Christ, Head and whole Body, a sort of entire Man. For to us is said, “But ye are the Body of Christ and members,” by the Apostle Paul. If therefore He is Head, we Body; whole Christ is Head and Body. For sometimes thou findest words ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 244, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LX (HTML)
CCEL Footnote 2282 (In-Text, Margin)
1. David the king was one man, but not one man he figured; sometimes to wit he figured the Church of many men consisting, extended even unto the ends of the earth: but sometimes One Man he figured, Him he figured that is Mediator of God and men, the Man Christ Jesus.[1 Timothy 2:5] In this Psalm therefore, or rather in this Psalm’s title, certain victorious actions of David are spoken of:…“To the end, in behalf of those men that shall be changed unto the title’s inscription, unto teaching for David himself, when he burned up Mesopotamia in Syria, and Syria Sobal, and turned Joab, and smote Edom, in the valley of salt-pits twelve thousand.” ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 261, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXIII (HTML)
CCEL Footnote 2475 (In-Text, Margin)
... brought us mercy. Behold, He hath lifted up hands, and hath offered for us Himself a Sacrifice to God, and through that Sacrifice have been effaced all our sins. Let us also lift up our hands to God in prayer: and our hands being lifted up to God shall not be confounded, if they be exercised in good works. For what doth he that lifteth up hands? Whence hath it been commanded that with hands lifted up we should pray to God? For the Apostle saith, “Lifting up pure hands without anger and dissension.”[1 Timothy 2:8] It is in order that when thou liftest up hands to God, there may come into thy mind thy works. For whereas those hands are lifted up that thou mayest obtain that which thou wilt, those same hands thou thinkest in good works to exercise, that they ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 293, footnote 9 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXVIII (HTML)
CCEL Footnote 2791 (In-Text, Margin)
... the world:” so that “he hath glorieth, not in himself, but in the Lord may glory.” “Why” then “do ye imagine mountains full of curds,” that “Mountain wherein it hath pleased God to dwell therein”? Not because in other men He dwelleth not, but because in them through Him. “For in Him dwelleth all the fulness of the Godhead,” not in a shadow, as in the temple made by king Solomon, but “bodily,” that is, solidly and truly.…“For there is One God, and One Mediator of God and men, the Man Christ Jesus,”[1 Timothy 2:5] Mountain of mountains, as Saint of saints. Whence He saith, “I in them and Thou in Me.” “Why then do ye imagine mountains full of curds, the mountain wherein it hath pleased God to dwell in Him?” For those mountains full of curds that Mountain the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 522, footnote 10 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CV (HTML)
CCEL Footnote 4804 (In-Text, Margin)
... believe in Him; since they are called prophets for this very reason, because, though somewhat darkly, they announced the Lord beforehand? Whence He saith Himself openly, “Your father Abraham desired to see My day, and he saw it, and was glad.” For no man was ever reconciled unto God outside of that faith which is in Christ Jesus, either before His Incarnation, or after: as it is most truly defined by the Apostle: “For there is one God, and one Mediator between God and men, the Man Christ Jesus.”[1 Timothy 2:5]
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 559, footnote 12 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXVIII (HTML)
CCEL Footnote 5126 (In-Text, Margin)
21. “God is the Lord, who hath showed us light” (ver. 27). That Lord, who came in the Lord’s Name, whom the builders refused, and who became the head Stone of the corner, that “Mediator between God and man, Jesus Christ,”[1 Timothy 2:5] is God, He is equal with the Father, He hath showed us light, that we might understand what we believed, and declare it to you who understand it not as yet, but already believe it. But that ye also may understand, “Declare a holy day in full assemblies, even unto the horns of the altar;” that is, even unto the inner house of God, from which we have blessed you, where are the high ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 577, footnote 11 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXIX (HTML)
Nun. (HTML)
CCEL Footnote 5288 (In-Text, Margin)
... Truth: although sometimes day is spoken of, not meaning the Lord, but that “day which the Lord hath made,” and on account of which it is said, “Come unto Him, and be lightened.” On account of which participation, inasmuch as the Mediator Himself became Man, He is styled lantern in the Apocalypse. But this sense is a solitary one; for it cannot be divinely spoken of any of the saints, nor in any wise lawfully said of any, “The Word was made flesh,” save of the “one Mediator between God and men.”[1 Timothy 2:5] Since therefore the only-begotten Word, coequal with the Father, is styled a light; and man when enlightened by the Word is also called a light, who is styled also a lantern, as John, as the Apostles; and since no man of these is the Word, and that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 586, footnote 11 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXIX (HTML)
Schin. (HTML)
CCEL Footnote 5368 (In-Text, Margin)
... they ought to do for their everlasting salvation, instead of replying, Loose your belts, throw away your arms, desert your king, that ye may wage war for the Lord, answer, “Do violence to no man: neither accuse any falsely: and be content with your wages”? Did not one of His soldiers, His most beloved companion, say to his fellow soldiers, the provincials, so to speak, of Christ, “Let every soul be subject unto the higher powers”? Does he not enjoin the Church to pray for even kings themselves?[1 Timothy 2:1-2] How then have the Christians offended against them? What due have they not rendered? in what have not Christians obeyed the monarchs of earth? The kings of the earth therefore have persecuted the Christians without a cause. They too had their ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 49, footnote 2 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Treatise Concerning the Christian Priesthood. (HTML)
Book III (HTML)
CCEL Footnote 104 (In-Text, Margin)
... and since they can effect nothing of themselves, they do all through the agency of others; and they have become invested with so much power that they can appoint or eject priests at their will: things in fact are turned upside down, and the proverbial saying may be seen realized—“The ruled lead the rulers:” and would that it were men who do this instead of women, who have not received a commission to teach. Why do I say teach? for the blessed Paul did not suffer them even to speak in the Church.[1 Timothy 2:12] But I have heard some one say that they have obtained such a large privilege of free speech, as even to rebuke the prelates of the Churches, and censure them more severely than masters do their own domestics.
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 169, footnote 5 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Instructions to Catechumens. (HTML)
Second Instruction. (HTML)
CCEL Footnote 542 (In-Text, Margin)
... and the variegated dress would have been a snare and a betrayal, but forbearance, and meekness, and ashes, and tears, and mean garments persuaded the judge, much more would this take place in the case of that impartial and dread tribunal. For what reason wilt thou be able to state, what defense, when the Master lays these pearls to thy charge, and brings the poor who have perished with hunger into the midst? On this account Paul said, “not with braided hair, or gold, or pearls, or costly raiment.”[1 Timothy 2:9] For therein would be a snare. And if we were to enjoy them continually, yet we shall lay them aside with death. But arising out of virtue there is all security, and no vicissitude and changeableness, but here it makes us more secure, and also ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 332, footnote 4 (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 I (HTML)
CCEL Footnote 1003 (In-Text, Margin)
4. Since then its riches are so great, let us arouse ourselves, and receive that which is spoken with a watchful mind; for I am preparing to plunge our discussion to an extreme depth. The admonition itself hath no doubt seemed beside the purpose, and superfluous to many: and they are apt to talk much in this way, “Was Timothy of himself not able to judge what it was needful to make use of, and did he wait to learn this of his teacher.[1 Timothy 2:7] And then did the teacher not only give directions, but also set them down in writing, graving it there as on a column of brass in his Epistle to him? and was he not ashamed to give directions about things of this nature, when writing in a public manner, to his disciple?” For this ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 339, 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 I (HTML)
CCEL Footnote 1039 (In-Text, Margin)
... reward enough, to love the object of his love; and he seeks nothing besides, nor accounts anything greater than this. And if such be the case with regard to a man, much more in relation to God; which therefore that God might demonstrate, He gave more than the devil asked; for the latter said, “Put forth thine hand, and touch him;” but God said not thus, but, “I deliver him unto thee.” For just as in the contests of the outer world, the combatants that are vigorous, and in high condition of body,[1 Timothy 2] are not so well discerned, when they are enwrapt all around with the garment soaked in oil; but when casting this aside, they are brought forward unclothed into the arena; then above all they strike the spectators on every side with astonishment at ...
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 513, footnote 2 (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 XXIII on Rom. xiii. 1. (HTML)
CCEL Footnote 1562 (In-Text, Margin)
For this is their life, this their business, that thou mayest enjoy peace. Wherefore in another Epistle, he bids them not only be subject, but also “pray” in their behalf. And as showing there too that the advantage was common to all, he adds, “that we may lead a quiet and peaceable life in all things.”[1 Timothy 2:2] (1 Tim. ii. 1, 2.) For it is in no small degree that they contribute to the settled state of the present life, by keeping guard, beating off enemies, hindering those who are for sedition in the cities, putting an end to differences among any. For do not tell me of some one who makes an ill use of the thing, but look to the good order that is in ...
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 555, 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 XXXI on Rom. xvi. 5. (HTML)
CCEL Footnote 1679 (In-Text, Margin)
... further foe after they are led away, but they even experience great care from those who have taken them. But this man was continually in the midst of enemies, and saw spears on every side, and sharpened swords, and arrays, and battles. Since then it was likely that these shared many dangers with him, he calls them fellow-captives. As in another passage also, “Aristarchus my fellow-prisoner.” (Col. iv. 10.) Then another praise besides. “Who are of note among the Apostles.” And indeed to be apostles[1 Timothy 2:8] at all is a great thing. But to be even amongst these of note, just consider what a great encomium this is! But they were of note owing to their works, to their achievements. Oh! how great is the devotion ( ... righteous? Such a confusion as this even man would not make, much less God! But if ye will, I will show you that even in the case of sinners, arguing from existing facts, there is this distinction, and exact just judgment. Now consider; Adam sinned, and Eve sinned, and both transgressed, yet they were not equally sinful. And therefore neither were they equally punished. For the difference was so great that Paul said, “Adam was not deceived but the woman being deceived was in the transgression.”[1 Timothy 2:14] And yet the deceit was one. But still God’s searching examination pointed out a difference so great, as that Paul should make this assertion. Again, Cain was punished, but Lamech, who committed a murder after him, did not suffer near so great a ... “Not therefore,” saith he, “by display of eloquence, neither armed with arguments from without, do I declare the testimony of God.” He saith not “the preaching,” but “the testimony[1 Timothy 2:6] of God;” which word was itself sufficient to withhold him. For he went about preaching death: and for this reason he added, “for I determined not to know anything among you, save Jesus Christ, and Him crucified.” This was the meaning he meant to convey, that he is altogether destitute of the wisdom which is without; as indeed he was saying above, “I came not with excellency of speech:” for that he might ... “And in the confirmation of the Gospel,” he says. So then his bonds were a confirmation of the Gospel, and a defense. And most truly so. How? For if he had shunned bonds, he might have been thought a deceiver; but he that endures every thing, both bonds and affliction, shows that he suffers this for no human reason, but for God, who rewards. For no one would have been willing to die, or to incur such great risks, no one would have chosen to come into collision with such a king,[1 Timothy 2:2] I mean Nero, unless he looked to another far greater King. Truly a “confirmation of the Gospel” were his bonds. See how he more than succeeded in turning all things to their opposite. For what they supposed to be a weakness and a detraction, that he calls a ... Orth. —Very well: then hear the teacher of teachers writing to his very perfect disciple. “There is one God, and one mediator between God and man, the man Christ Jesus, who gave himself a ransom for all.”[1 Timothy 2:5-6] Do stop your idle prating, and laying down the law about divine names. Moreover in this passage that very name ‘mediator’ stands indicative both of Godhead and of manhood. He is called a mediator because He does not exist as God alone; for how, if He had had nothing of our nature could He have mediated between us and God? But since as God He is joined with God as having the same substance, ... Eran. —On my remarking that Christ must not be called man, but only God, you yourself besides many other testimonies adduced also the well known words of the Apostle which he has used in his epistle Timothy—“One God, one mediator between God and men, the man, Christ Jesus, who gave himself a ransom for all to be testified in due time.”[1 Timothy 2:5-6] Orth. —But it was after the Passion and the Resurrection that the divine Apostle wrote the Epistle to Timothy wherein he speaks of the Saviour Christ as man,[1 Timothy 2:5] and writing after the Passion and the Resurrection to the Corinthians he exclaims “For since by man came death, by man came also the resurrection of the dead.” And in order to make his meaning clear he adds, “For as in Adam all die, even so in Christ shall all be made alive.” And after the Passion and the Resurrection the divine Peter, in his address to the Jews, called Him man. And after His being taken up into ... “‘For there is one God and one Mediator between God and men the man Christ Jesus.’[1 Timothy 2:5] As man He still pleads for my salvation, because He keeps with Him the body which He took, till he made me God by the power of the incarnation—though He be no longer known according to the flesh that is by affections of the flesh and though He be without sin.” ... excellent sir, can be more pleasing to us than to see your noble soul illuminated by the light of knowledge? For we think it right that he who is adorned with many kinds of virtue should add to them also its colophon, and we believe that we shall behold what we desire. For your nobility will doubtless eagerly seize the God-given boon, moved thereto by true friends who clearly understand its value, and guided to the bountiful God “Who wills all men to be saved and to come to the knowledge of the truth,”[1 Timothy 2:4] netting men by men’s means to salvation, and bringing them that He captures to the ageless life. The fisherman indeed deprives his prey of life, but our Fisher frees all that He takes alive from death’s painful bonds, and therefore “did he shew ... ... Himself teaches in His words to the Jews “Why go ye about to kill me?” “A man that hath told you the truth.” And in the first Epistle to the Corinthians the blessed Paul writes “For since by man came death, by man came also the resurrection of the dead,” and to show of whom he is speaking he explains his words and says, “For as in Adam all die even so in Christ shall all be made alive.” And writing to Timothy he says, “For there is one God and one mediator between God and men, the man Christ Jesus.”[1 Timothy 2:5] In the Acts in his speech at Athens “The times of this ignorance God winked at; but now commandeth all men everywhere to repent; because He hath appointed a day in the which He will judge the world in righteousness by that man whom He hath ordained, ... ... therefore worship the Son, but we contemplate in Him either nature in its perfection, both that which took, and that which was taken; the one of God and the other of David. For this reason also He is styled both Son of the living God and Son of David; either nature receiving its proper title. Accordingly the divine scripture calls him both God and man, and the blessed Paul exclaims “There is one God, and one mediator between God and men, the man Christ Jesus; who gave Himself a ransom for all.”[1 Timothy 2:5-6] But Him whom here he calls man in another place he describes as God for he says “Looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ.” And yet in another place he uses both names at once saying “Of ... ... a like feast, and were ensamples to us of conversation in Christ. For not only were they entrusted with the charge of preaching the Gospel, but, if we enquire, we shall see, as it is written, that its power was displayed in them. ‘Be ye therefore followers of me,’ he wrote to the Corinthians. Now the apostolic precept exhorts us all, for those commands which he sent to individuals, he at the same time enjoined upon every man in every place, for he was ‘a teacher of all nations in faith and truth[1 Timothy 2:7].’ And, generally, the commands of all the saints urge us on similarly, as Solomon makes use of proverbs, saying, ‘Hear, my children, the instruction of a father, and attend to know understanding; for I give you a good gift, forsake ye not my word: ... ... true life, which a man lives in Christ; for although they are dead to the world, yet they dwell as it were in heaven, minding those things which are above, as he who was a lover of such a habitation said, ‘While we walk on earth, our dwelling is in heaven.’ Now those who thus live, and are partakers in such virtue, are alone able to give glory to God, and this it is which essentially constitutes a feast and a holiday. For the feast does not consist in pleasant intercourse at meals, nor splendour[1 Timothy 2:9] of clothing, nor days of leisure, but in the acknowledgment of God, and the offering of thanksgiving and of praise to Him. Now this belongs to the saints alone, who live in Christ; for it is written, ‘The dead shall not praise Thee, O Lord, neither ... 2. Since we are thus circumstanced, my brethren, let us never loiter in the path of virtue; for hereto he counsels us, saying, ‘Be ye followers of me, as I also am of Christ.’ For he gave this advice not to the Corinthians only, since he was not their Apostle only, but being ‘a teacher of the Gentiles in faith and verity[1 Timothy 2:7],’ he admonished us all through them; and in short, the things he wrote to each particular person are commandments common to all men. On this account in writing to different people, some he exhorted as, for instance, in the Epistles to the Romans, and the Ephesians, and Philemon. Some he reproved, and was indignant with them, as in the ... ... to indicate the undefiled Nature of Godhead. And by this deliverance the Word seems to me to lay down for us this law, that we are to be persuaded that the Divine Essence is ineffable and incomprehensible: for it is plain that the title of Father does not present to us the Essence, but only indicates the relation to the Son. It follows, then, that if it were possible for human nature to be taught the essence of God, He “Who will have all men to be saved and to come to the knowledge of the truth[1 Timothy 2:4] ” would not have suppressed the knowledge upon this matter. But as it is, by saying nothing concerning the Divine Essence, He showed that the knowledge thereof is beyond our power, while when we have learnt that of which we are capable, we stand in ... ... of Life, the first-fruits, the first-born. This first-born, then, hath also brethren, concerning whom He speaks to Mary, saying, “Go and tell My brethren, I go to My Father and your Father, and to My God and your God.” In these words He sums up the whole aim of His dispensation as Man. For men revolted from God, and “served them which by nature were no gods,” and though being the children of God became attached to an evil father falsely so called. For this cause the mediator between God and man[1 Timothy 2:5] having assumed the first-fruits of all human nature, sends to His brethren the announcement of Himself not in His divine character, but in that which He shares with us, saying, “I am departing in order to make by My own self that true Father, from ... Again, what is the manifold mediation which with wearying iteration he assigns to God, calling Him “Mediator in doctrines, Mediator in the Law ”? It is not thus that we are taught by the lofty utterance of the Apostle, who says that having made void the law of commandments by His own doctrines, He is the mediator between God and man, declaring it by this saying, “There is one God, and one mediator between God and man, the man Christ Jesus[1 Timothy 2:5];” where by the distinction implied in the word “mediator” he reveals to us the whole aim of the mystery of godliness. Now the aim is this. Humanity once revolted through the malice of the enemy, and, brought into bondage to sin, was also alienated from the true Life. After this ... ... we must not stray too far from the boundary of our wrestling-ground. Your presents, indeed, remind me of the sacred volume, for in it Ezekiel decks Jerusalem with bracelets, Baruch receives letters from Jeremiah, and the Holy Spirit descends in the form of a dove at the baptism of Christ. But to give you, too, a sprinkling of pepper and to remind you of my former letter, I send you to-day this three-fold warning. Cease not to adorn yourself with good works—the true bracelets of a Christian woman.[1 Timothy 2:10] Rend not the letter written on your heart as the profane king cut with his penknife that delivered to him by Baruch. Let not Hosea say to you as to Ephraim, “Thou art like a silly dove.” ... making provision for people of all stations but especially for the poor, the charge of whom had been committed to himself and Barnabas. Thus he wishes only those to be supported by the exertions of the church who cannot labour with their own hands, and who are widows indeed, approved by their years and by their lives. The faults of his children made Eli the priest an offence to God. On the other hand He is appeased by the virtues of such as “continue in faith and charity and holiness with chastity.”[1 Timothy 2:15] “O Timothy,” cries the apostle, “keep thyself pure.” Far be it from me to suspect you capable of doing anything wrong; still it is only a kindness to admonish one whose youth and opulence lead her into temptation. You must take what I am going to ... 6. We read of Eli the priest that he became displeasing to God on account of the sins of his children; and we are told that a man may not be made a bishop if his sons are loose and disorderly. On the other hand it is written of the woman that “she shall be saved in childbearing, if they continue in faith and charity and holiness with chastity.”[1 Timothy 2:15] If then parents are responsible for their children when these are of ripe age and independent; how much more must they be responsible for them when, still unweaned and weak, they cannot, in the Lord’s words, “discern between their right hand and their left:” —when, that is to say, they cannot yet distinguish good from evil? ... ... world. Such conduct, you will object, is for him who would emulate the apostles, for the man who aspires to be perfect. But why should not you aspire to be perfect? Why should not you who hold a foremost place in the world hold a foremost place also in Christ’s household? Is it because you have been married? Peter was married too, but when he forsook his ship and his nets he forsook his wife also. The Lord who wills that all men shall be saved and prefers the repentance of a sinner to his death[1 Timothy 2:4] has, in His almighty providence, removed from you this excuse. Your wife can no longer draw you earthwards, but you can follow her as she draws you heavenwards. Provide good things for your children who have gone home before you to the Lord. Do not ... ... as to the testimony of scripture on any subject, recourse was had to her to settle it. And so wise was she and so well did she understand what philosophers call τό πρέπον, that is, the becoming, in what she did, that when she answered questions she gave her own opinion not as her own but as from me or some one else, thus admitting that what she taught she had herself learned from others. For she knew that the apostle had said: “I suffer not a woman to teach,”[1 Timothy 2:12] and she would not seem to inflict a wrong upon the male sex many of whom (including sometimes priests) questioned her concerning obscure and doubtful points. ... father-in-law, and the rest of the Apostles. His inference is thus expressed: “If they idly urge in defence of themselves the plea that the world in its early stage needed to be replenished, let them listen to the words of Paul, ‘I desire therefore that the younger widows marry, bear children.’ And ‘Marriage is honourable and the bed undefiled.’ And ‘A wife is bound for so long time as her husband liveth; but if the husband be dead, she is free to be married to whom she will; only in the Lord.’ And[1 Timothy 2:14] ‘Adam was not beguiled, but the woman being beguiled hath fallen into transgression: but she shall be saved through the child-bearing, if they continue in faith and love and sanctification with sobriety.’ Surely we shall hear no more of the famous ... 27. But we toil to no purpose. For our opponent urges against us the Apostolic sentence and says,[1 Timothy 2:13] “Adam was first formed, then Eve; and Adam was not beguiled, but the woman being beguiled hath fallen into transgression: but she shall be saved through the child-bearing, if they continue in faith and love and sanctification with sobriety.” Let us consider what led the Apostle to make this declaration: “I desire therefore that the men pray in every place, lifting up holy hands, without wrath and disputing.” So in due course he lays down rules of ... 27. But we toil to no purpose. For our opponent urges against us the Apostolic sentence and says,[1 Timothy 2:15] “Adam was first formed, then Eve; and Adam was not beguiled, but the woman being beguiled hath fallen into transgression: but she shall be saved through the child-bearing, if they continue in faith and love and sanctification with sobriety.” Let us consider what led the Apostle to make this declaration: “I desire therefore that the men pray in every place, lifting up holy hands, without wrath and disputing.” So in due course he lays down rules of ... 27. But we toil to no purpose. For our opponent urges against us the Apostolic sentence and says, “Adam was first formed, then Eve; and Adam was not beguiled, but the woman being beguiled hath fallen into transgression: but she shall be saved through the child-bearing, if they continue in faith and love and sanctification with sobriety.” Let us consider what led the Apostle to make this declaration:[1 Timothy 2:8] “I desire therefore that the men pray in every place, lifting up holy hands, without wrath and disputing.” So in due course he lays down rules of life for the women and says “In like manner that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with braided hair, and ... Afterwards busy not thyself about unprofitable matters: neither, what the city has done, nor the village, nor the King[1 Timothy 2:2], nor the Bishop, nor the Presbyter. Look upward; that is what thy present hour needeth. Be still, and know that I am God. If thou seest the believers ministering, and shewing no care, they enjoy security, they know what they have received, they are in possession of grace. But thou standest just now in the turn of the scale, to be received or not: copy not those who have freedom from anxiety, but cherish fear. ... occasion of destruction. Even if there be a fair pretext for sitting near each other, let passions be put away. Further, let the men when sitting have a useful book; and let one read, and another listen: and if there be no book, let one pray, and another speak something useful. And again let the party of young women sit together in like manner, either singing or reading quietly, so that their lips speak, but others’ ears catch not the sound: for I suffer not a woman to speak in the Church[1 Timothy 2:12]. And let the married woman also follow the same example, and pray; and let her lips move, but her voice be unheard, that a Samuel may come, and thy barren soul give birth to the salvation of “God who hath heard thy prayer;” for this is the ... 11. We believe then In One God the Father the Unsearchable and Ineffable, Whom no man hath seen[1 Timothy 2:16], but the Only-begotten alone hath declared Him. For He which is of God, He hath seen God: whose face the Angels do alway behold in heaven, behold, however, each according to the measure of his own rank. But the undimmed vision of the Father is reserved in its purity for the Son with the Holy Ghost. ... righteousness of the One? And if because of the tree of food they were then cast out of paradise, shall not believers now more easily enter into paradise because of the Tree of Jesus? If the first man formed out of the earth brought in universal death, shall not He who formed him out of the earth bring in eternal life, being Himself the Life? If Phinees, when he waxed zealous and slew the evil-doer, staved the wrath of God, shall not Jesus, who slew not another, but gave up Himself for a ransom[1 Timothy 2:6], put away the wrath which is against mankind? ... tongues, and every sort of virtue, I mean wisdom and understanding, temperance and justice, mercy and loving-kindness, and patience unconquerable in persecutions. She, by the armour of righteousness on the right hand and on the left, by honour and dishonour, in former days amid persecutions and tribulations crowned the holy martyrs with the varied and blooming chaplets of patience, and now in times of peace by God’s grace receives her due honours from kings and those who are in high place[1 Timothy 2:2], and from every sort and kindred of men. And while the kings of particular nations have bounds set to their authority, the Holy Church Catholic alone extends her power without limit over the whole world; for God, as it is written, hath ... ... gained a victory, and the representation of the cross overcame tens of thousands. Isaiah, again, who beheld the glory of the Seraphim, and after him Jeremiah, who was entrusted with great power against nations and kings; the one heard the divine voice and was cleansed by a live coal for his prophetic office, and the other was known before his formation and sanctified before his birth. Paul, also, while yet a persecutor, who became the great herald of the truth and teacher of the Gentiles in faith,[1 Timothy 2:7] was surrounded by a light and acknowledged Him whom he was persecuting, and was entrusted with his great ministry, and filled every ear and mind with the gospel. XIV. Ninthly, they allege, seeing He ever liveth to make intercession for us. O, how beautiful and mystical and kind. For to intercede does not imply to seek for vengeance, as is most men’s way (for in that there would be something of humiliation), but it is to plead for us by reason of His Mediatorship, just as the Spirit also is said to make intercession for us. For there is One God, and One Mediator between God and Man, the Man Christ Jesus.[1 Timothy 2:5] For He still pleads even now as Man for my salvation; for He continues to wear the Body which He assumed, until He make me God by the power of His Incarnation; although He is no longer known after the flesh —I mean, the passions of the flesh, the same, except sin, as ours. ... ... which is the workshop of the senses is cleansed, to hold fast the Head of Christ, from which the whole body is fitly joined together and compacted; and to cast down our sin that exalted itself, when it would exalt us above our better part. It is good also for the shoulder to be sanctified and purified that it may be able to take up the Cross of Christ, which not everyone can easily do. It is good for the hands to be consecrated, and the feet; the one that they may in every place be lifted up holy;[1 Timothy 2:8] and that they may lay hold of the discipline of Christ, lest the Lord at any time be angered; and that the Word may gain credence by action, as was the case with that which was given in the hand of a prophet; the other, that they be not swift to ... 33. But belief in Moses not only does not show our belief in the Spirit to be worthless, but, if we adopt our opponents’ line of argument, it rather weakens our confession in the God of the universe. “The people,” it is written, “believed the Lord and his servant Moses.” Moses then is joined with God, not with the Spirit; and he was a type not of the Spirit, but of Christ. For at that time in the ministry of the law, he by means of himself typified “the Mediator between God and men.”[1 Timothy 2:5] Moses, when mediating for the people in things pertaining to God, was not a minister of the Spirit; for the law was given, “ordained by angels in the hand of a mediator,” namely Moses, in accordance with the summons of the people, “Speak thou with us,…but ... ... who in their turn will be able to inform others. The Christian ought to be so minded as becomes his heavenly calling, and his life and conversation ought to be worthy of the Gospel of Christ. The Christian ought not to be of doubtful mind, nor by anything drawn away from the recollection of God and of His purposes and judgments. The Christian ought in all things to become superior to the righteousness existing under the law, and neither swear nor lie. He ought not to speak evil; to do violence;[1 Timothy 2:13] to fight; to avenge himself; to return evil for evil; to be angry. The Christian ought to be patient, whatever he have to suffer, and to convict the wrong-doer in season, not with the desire of his own vindication, but of his brother’s reformation, ... 85. But perhaps on the opposite side it will be said that it ought to meet with disapproval, because an erroneous interpretation is generally put upon it. If such is our fear, we ought to erase the words of the Apostle, There is one Mediator between God and men, the man Christ Jesus[1 Timothy 2:5], because Photinus uses this to support his heresy, and refuse to read it because he interprets it mischievously. And the fire or the sponge should annihilate the Epistle to the Philippians, lest Marcion should read again in it, And was found in fashion as a man, and say Christ’s body was only a phantasm and not a body. Away with the Gospel of ... 8. For they attempt, by praising the Godhead of the Father only, to deprive the Son of His Divinity, pleading that it is written, Hear, O Israel, the Lord thy God is One, and that the Lord repeats this in His answer to the doctor of the Law who asked Him what was the greatest commandment in the Law;— Hear, O Israel, the Lord thy God is One. Again, they say that Paul proclaims, For there is One God, and One Mediator between God and men[1 Timothy 2:5]. And furthermore, they insist that God alone is wise, in order to leave no wisdom for the Son, relying upon the words of the Apostle, Now to Him that is able to stablish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the ... Also one must bear in mind that God’s original wish was that all should be saved and come to His Kingdom[1 Timothy 2:4]. For it was not for punishment that He formed us but to share in His goodness, inasmuch as He is a good God. But inasmuch as He is a just God, His will is that sinners should suffer punishment. ... us pray in the incorruptibility of a meek and quiet spirit, which is in the sight of God of great price,” as St. Peter says. A noble thing, then, is modesty, which, though giving up its rights, seizing on nothing for itself, laying claim to nothing, and in some ways somewhat retiring within the sphere of its own powers, yet is rich in the sight of God, in Whose sight no man is rich. Rich is modesty, for it is the portion of God. Paul also bids that prayer be offered up with modesty and sobriety.[1 Timothy 2:9] He desires that this should be first, and, as it were, lead the way of prayers to come, so that the sinner’s prayer may not be boastful, but veiled, as it were, with the blush of shame, may merit a far greater degree of grace, in giving way to ... ... said: “The Lord reigneth, He is clothed with splendour.” And again he says: “A hymn beseems Thee, O God, in Sion.” That is: It is right and good to fear Thee, to love Thee, to pray to Thee, to honour Thee, for it is written: “Let all things be done decently and in order.” But we can also fear, love, ask, honour men; yet the hymn especially is addressed to God. This seemliness which we offer to God we may believe to be far better than other things. It befits also a woman to pray in an orderly dress,[1 Timothy 2:9-10] but it especially beseems her to pray covered, and to pray giving promise of purity together with a good conversation. 8. But what is He Who is at once the Most High and man, what but “the Mediator between God and man, the man Christ Jesus Who gave Himself as a ransom for us”?[1 Timothy 2:5] This place indeed refers properly to His Incarnation, for our redemption was made by His Blood, our pardon comes through His Power, our life is secured through His Grace. He gives as the Most High, He prays as man. The one is the office of the Creator, the other of a Redeemer. Be the gifts as distinct as they may, yet the Giver is one, for it was fitting that our Maker should be our Redeemer. 156. Or as a woman to a man, as we read: “Let the wives be subject to their husbands;” and again: “Let the woman learn in silence in all subjection”?[1 Timothy 2:11] But it is impious to compare a man to the Father, or a woman to the Son of God. ... contemplating their chaste behavior in the fear of God; and let theirs not be an outward adornment of the hair, or the putting on of gold, or elegance in the apparel which is adopted, but let there be the hidden man of the heart in the stainlessness of a peaceful and modest spirit, which is in the sight of God of great price.” Let another apostle also tell thee, the blessed Paul, who, writing to Timothy, gives his approval to the same things in regard to the conduct of believing women: “Let wives[1 Timothy 2:9-10] in like manner adorn themselves with the ornament of a habit of modesty and sobriety, not with curled hair, or gold, or pearls, or costly array, but as becomes women that profess chastity, with good and upright behavior.” ... brother hath aught against thee, leave there thy gift at the altar and go thy way; first be reconciled to thy brother, and then come and offer thy gift.” How then may we retain displeasure against our brother, I will not say for several days, but even till the going down of the sun, if we are not allowed to offer our prayers to God while he has anything against us? And yet we are commanded by the Apostle: “Pray without ceasing;” and “in every place lifting up holy hands without wrath and disputing.”[1 Timothy 2:8] It remains then either that we never pray at all, retaining this poison in our hearts, and become guilty in regard of this apostolic or evangelic charge, in which we are bidden to pray everywhere and without ceasing; or else if, deceiving ourselves, ... ... recall our former lust and business, or make us shake with foolish laughter (which I am ashamed to speak of) at some silly joke, or smile at some action, or fly back to our previous conversation. And therefore if we do not want anything to haunt us while we are praying, we should be careful before our prayer, to exclude it from the shrine of our heart, that we may thus fulfill the Apostle’s injunction: “Pray without ceasing;” and: “In every place lifting up holy hands without wrath or disputing.”[1 Timothy 2:8] For otherwise we shall not be able to carry out that charge unless our mind, purified from all stains of sin, and given over to virtue as to its natural good, feed on the continual contemplation of Almighty God. ... be fixed; for in his case even a slight separation from that highest good must be regarded as present death and most dangerous destruction. And when the soul has been established in such a peaceful condition, and has been freed from the meshes of all carnal desires, and the purpose of the heart has been steadily fixed on that which is the only highest good, he will then fulfil this Apostolic precept: “Pray without ceasing;” and: “in every place lifting up holy hands without wrath and disputing:”[1 Timothy 2:8] for when by this purity (if we can say so) the thoughts of the soul are engrossed, and are re-fashioned out of their earthly condition to bear a spiritual and angelic likeness, whatever it receives, whatever it takes in hand, whatever it does, the ... ... to the character of prayer, although not so fully as the importance of the subject requires, but as fully as the exigencies of time permit, and at any rate as our slender abilities admit, and our dulness of heart enables us,—a still greater difficulty now awaits us; viz., to expound one by one the different kinds of prayer, which the Apostle divides in a fourfold manner, when he says as follows: “I exhort therefore first of all that supplications, prayers, intercessions, thanksgivings be made.”[1 Timothy 2:1] And we cannot possibly doubt that this division was not idly made by the Apostle. And to begin with we must investigate what is meant by supplication, by prayer, by intercession, and by thanksgiving. Next we must inquire whether these four kinds are ... In the third place stand intercessions, which we are wont to offer up for others also, while we are filled with fervour of spirit, making request either for those dear to us or for the peace of the whole world, and to use the Apostle’s own phrase, we pray “for all men, for kings and all that are in authority.”[1 Timothy 2:1-2] ... their own but His will? This too no one could say from the heart but only one who believed that God disposes for our good all things which are seen, whether fortunate or unfortunate, and that He is more careful and provident for our good and salvation than we ourselves are for ourselves. Or at any rate it may be taken in this way: The will of God is the salvation of all men, according to these words of the blessed Paul: “Who willeth all men to be saved and to come to the knowledge of the truth.”[1 Timothy 2:4] Of which will also the prophet Isaiah says in the Person of God the Father: “And all Thy will shall be done.” When we say then “Thy will be done as in heaven so on earth,” we pray in other words for this; viz., that as those who are in heaven, so ... ... smallest spark of good will shining forth, which He Himself has struck as it were out of the hard flints of our hearts, He fans and fosters it and nurses it with His breath, as He “willeth all men to be saved and to come to the knowledge of the truth,” for as He says, “it is not the will of your Father which is in heaven that one of these little ones should perish,” and again it says: “Neither will God have a soul to perish, but recalleth,” meaning that he that is cast off should not altogether perish.[1 Timothy 2:4] For He is true, and lieth not when He lays down with an oath: “As I live, saith the Lord God, for I will not the death of a sinner, but that he should turn from his way and live.” For if He willeth not that one of His little ones should perish, how ... But sometimes in the lavish generosity of God in His Providence, “Who willeth all men to be saved and to come to the knowledge of the truth,”[1 Timothy 2:4] it is granted that one who has not shown himself by an irreproachable life to be worthy of the preaching of the gospel attains the grace of spiritual teaching for the good of many. But by what means the gifts of healing are granted by the Lord for the expulsion of devils it follows that we must in a similar discussion explain, which as we are going to rise for supper we will keep for the evening, because that is ... ... upon thy wrath;” and: “Whosoever is angry with his brother, shall be in danger of the judgment,” if you are with obstinate heart disregarding the vexation of another which you could smooth down by kindness on your part. For in the same way you will be punished for violating the Lord’s command. For He who said that you should not be angry with another, said also that you should not disregard the vexations of another, for it makes no difference in the sight of God, “Who willeth all men to be saved,”[1 Timothy 2:4] whether you destroy yourself or someone else. Since the death of any one is equally a loss to God, and at the same time it is equally a gain to him to whom all destruction is delightful, whether it is acquired by your death or by the death of your ... ... manhood by itself to effect it in its own substance.] Therefore neither was the Word changed into flesh nor flesh into the Word: but both remains in one and one is in both, not divided by the diversity and not confounded by intermixture: He is not one by His Father and another by His mother, but the same, in one way by His Father before every beginning, and in another by His mother at the end of the ages: so that He was “mediator between God and men, the man Christ Jesus[1 Timothy 2:5],” in whom dwelt “the fulness of the Godhead bodily:” because it was the assumed (nature) not the Assuming (nature) which was raised, because God “exalted Him and gave Him the Name which is above every name: that in the name ... And we ought to have left him in the position where he had placed himself: but, since we profess the teaching of the Saviour “who wishes all men to be saved and to come to a knowledge of the Truth[1 Timothy 2:4],” as a fact we took pains to carry out this merciful policy towards him, and called him in brotherly fashion to judgment, not as if trying to cut him off but affording him room for defence and healing; and we prayed that he might be victorious over the many charges they had brought against him, in order that we might conclude our meeting in peace and happiness and Satan might gain no advantage over ... ... spite of the truth being so clear, their persistence in heresy will not abandon their position in the darkness, let them show whence they promise themselves the hope of eternal life, which no one can attain to, save through the mediator between God and man, the man Jesus Christ. For “there is not another name given to men under heaven, in which they must be saved.” Neither is there any ransoming of men from captivity, save in His blood, “who gave Himself a ransom for all[1 Timothy 2:6]:” who, as the blessed apostle proclaims, “when He was in the form of God, thought it not robbery that He was equal with God; but emptied Himself, receiving the form of a slave, being made in the ... Let our Lord be set between God and men![1 Timothy 2:5] Let the Prophets be as it were His heralds! Let the Just One, as being His Father, rejoice! that Word it is which conquered both Jews and Heathens!Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 557, footnote 5 (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 XXXI on Rom. xvi. 5. (HTML)
CCEL Footnote 1690 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 12, page 29, footnote 1 (Image)
Chrysostom: Homilies on First and Second Corinthians
Homilies on First Corinthians. (HTML)
Homily VI (HTML)
CCEL Footnote 32 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 186, footnote 3 (Image)
Chrysostom: Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon
The Homilies of St. John Chrysostom on Philippians, Colossians, and Thessalonians. (HTML)
Homilies on Philippians. (HTML)
Philippians 1:1,2 (HTML)
CCEL Footnote 532 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 187, footnote 1 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)
The Unconfounded. (HTML)
CCEL Footnote 1201 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 189, footnote 6 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)
The Unconfounded. (HTML)
CCEL Footnote 1219 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 190, footnote 1 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)
The Unconfounded. (HTML)
CCEL Footnote 1221 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 208, footnote 2 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)
The Unconfounded. (HTML)
CCEL Footnote 1358 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 272, footnote 3 (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 Uranius, Governor of Cyprus. (HTML)
CCEL Footnote 1723 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 327, footnote 5 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)
Letter or Address of Theodoret to the Monks of the Euphratensian, the Osrhoene, Syria, Phœnicia, and Cilicia. (HTML)
CCEL Footnote 2177 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 331, footnote 4 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)
Letter or Address of Theodoret to the Monks of the Euphratensian, the Osrhoene, Syria, Phœnicia, and Cilicia. (HTML)
CCEL Footnote 2227 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 510, 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 330. Easter-day xxiv Pharmuthi; xiii Kal. Mai; Æra Dioclet. 46; Coss. Gallicianus, Valerius Symmachus; Præfect, Magninianus; Indict. iii. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 524, footnote 16 (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 335. Easter-day iv Pharmuthi, iii Kal. April; xx Moon; Ær. Dioclet. 51; Coss. Julius Constantius, the brother of Augustus, Rufinus Albinus; Præfect, the same Philagrius; viii Indict. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 533, footnote 3 (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 339. Coss. Constantius Augustus II, Constans I; Præfect, Philagrius the Cappadocian, for the second time; Indict. xii; Easter-day xvii Kal. Mai, xx Pharmuthi; Æra Dioclet. 55. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 103, footnote 8 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
Gregory proceeds to discuss the relative force of the unnameable name of the Holy Trinity and the mutual relation of the Persons, and moreover the unknowable character of the essence, and the condescension on His part towards us, His generation of the Virgin, and His second coming, the resurrection from the dead and future retribution. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 113, footnote 9 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
He further very appositely expounds the meaning of the term “Only-Begotten,“ and of the term “First born,“ four times used by the Apostle. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 122, footnote 7 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
He thus proceeds to a magnificent discourse of the interpretation of “Mediator,” “Like,” “Ungenerate,” and “generate,” and of “The likeness and seal of the energy of the Almighty and of His Works.” (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 45, footnote 12 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 735 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 166, footnote 7 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Salvina. (HTML)
CCEL Footnote 2441 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 192, footnote 5 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Laeta. (HTML)
CCEL Footnote 2687 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 222, footnote 13 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Julian. (HTML)
CCEL Footnote 3098 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 256, footnote 1 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Principia. (HTML)
CCEL Footnote 3552 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 349, footnote 13 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book I (HTML)
CCEL Footnote 4288 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 366, footnote 9 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book I (HTML)
CCEL Footnote 4431 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 366, footnote 9 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book I (HTML)
CCEL Footnote 4431 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 366, footnote 10 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book I (HTML)
CCEL Footnote 4432 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 4, footnote 2 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
Procatechesis, or Prologue to the Catechetical Lectures of our Holy Father, Cyril, Archbishop of Jerusalem. (HTML)
CCEL Footnote 438 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 4, footnote 6 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
Procatechesis, or Prologue to the Catechetical Lectures of our Holy Father, Cyril, Archbishop of Jerusalem. (HTML)
CCEL Footnote 442 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 46, footnote 13 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
The Father. (HTML)
CCEL Footnote 1005 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 82, footnote 4 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the words, Crucified and Buried. (HTML)
CCEL Footnote 1487 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 141, footnote 2 (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 2321 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 259, footnote 9 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On the Death of His Father. (HTML)
CCEL Footnote 3220 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 315, footnote 3 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Fourth Theological Oration, Which is the Second Concerning the Son. (HTML)
CCEL Footnote 3671 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 374, footnote 23 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Oration on Holy Baptism. (HTML)
CCEL Footnote 4169 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 20, footnote 16 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
Objection that some were baptized unto Moses and believed in him, and an answer to it; with remarks upon types. (HTML)
CCEL Footnote 991 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 128, footnote 6 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
Without address. On the Perfection of the Life of Solitaries. (HTML)
CCEL Footnote 1923 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 27, footnote 1 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Synodis or On the Councils. (HTML)
De Synodis or On the Councils. (HTML)
CCEL Footnote 501 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 72, footnote 5 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book IV (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 42b, footnote 7 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
Book II (HTML)
Concerning Providence. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 13, footnote 5 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Duties of the Clergy. (HTML)
Book I. (HTML)
Chapter XVIII. On the different functions of modesty. How it should qualify both speech and silence, accompany chastity, commend our prayers to God, govern our bodily motions; on which last point reference is made to two clerics in language by no means unsuited to its object. Further he proceeds to say that one's gait should be in accordance with that same virtue, and how careful one must be that nothing immodest come forth from one's mouth, or be noticed in one's body. All these points are illustrated with very appropriate examples. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 37, footnote 8 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Duties of the Clergy. (HTML)
Book I. (HTML)
Chapter XLV. On what is noble and virtuous, and what the difference between them is, as stated both in the profane and sacred writers. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 243, footnote 9 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book III. (HTML)
Chapter II. The incidents properly affecting the body which Christ for our sake took upon Him are not to be accounted to His Godhead, in respect whereof He is the Most Highest. To deny which is to say that the Father was incarnate. When we read that God is one, and that there is none other beside Him, or that He alone has immortality, this must be understood as true of Christ also, not only to avoid the sinful heresy above-mentioned (Patripassianism), but also because the activity of the Father and the Son is declared to be one and the same. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 303, footnote 9 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter XIII. With the desire to learn what subjection to Christ means after putting forward and rejecting various ideas of subjection, he runs through the Apostle's words; and so puts an end to the blasphemous opinions of the heretics on this matter. The subjection, which is shown to be future, cannot concern the Godhead, since there has always been the greatest harmony of wills between the Father and the Son. Also to that same Son in His Godhead all things have indeed been made subject; but they are said to be not yet subject to Him in this sense, because all men do not obey His commands. But after that they have been made subject, then shall Christ also be made subject in them, and the Father's work be perfected. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 64, footnote 6 (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 XII. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 261, footnote 3 (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 VIII. Of the Spirit of Anger. (HTML)
Chapter XIII. That we should not retain our anger even for an instant. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 388, footnote 1 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference IX. The First Conference of Abbot Isaac. On Prayer. (HTML)
Chapter III. How pure and sincere prayer can be gained. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 390, footnote 2 (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 VI. Of the vision which a certain Elder saw concerning the restless work of a brother. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 391, footnote 1 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference IX. The First Conference of Abbot Isaac. On Prayer. (HTML)
Chapter IX. Of the fourfold nature of prayer. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 392, footnote 1 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference IX. The First Conference of Abbot Isaac. On Prayer. (HTML)
Chapter XIII. Of Intercession. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 394, 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 XX. Of the clause “Thy will be done.” (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 425, footnote 3 (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 VII. Of the main purpose of God and His daily Providence. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 445, footnote 2 (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 XIV. The First Conference of Abbot Nesteros. On Spiritual Knowledge. (HTML)
Chapter XIX. How often even those who are not worthy can receive the grace of the saving word. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 452, footnote 8 (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 XVI. The First Conference of Abbot Joseph. On Friendship. (HTML)
Chapter VI. By what means union can be preserved unbroken. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 49, footnote 2 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Letters. (HTML)
To Julian, Bishop of Cos. (HTML)
CCEL Footnote 349 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 72, footnote 6 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Letters. (HTML)
From the Synod of Chalcedon to Leo. (HTML)
CCEL Footnote 438 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 93, footnote 9 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Letters. (HTML)
To the Monks of Palestine. (HTML)
CCEL Footnote 541 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 299, footnote 1 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Ephraim Syrus: The Pearl. Seven Hymns on the Faith. (HTML)
Hymn VI. (HTML)
CCEL Footnote 547 (In-Text, Margin)