Early Church Fathers Scripture Index : Texts

2 Timothy 4

There are 115 footnotes for this reference.

Ante-Nicene Fathers, Volume 1, page 21, footnote 4 (Image)

Apostolic Fathers, Justin Martyr, Irenaeus

Clement of Rome (HTML)

First Epistle to the Corinthians (HTML)

Chapter LIX.—The Corinthians are exhorted speedily to send back word that peace has been restored. The benediction. (HTML)

CCEL Footnote 262 (In-Text, Margin)

... these our messengers to you: Claudius Ephebus and Valerius Bito, with Fortunatus: that they may the sooner announce to us the peace and harmony we so earnestly desire and long for [among you], and that we may the more quickly rejoice over the good order re-established among you. The grace of our Lord Jesus Christ be with you, and with all everywhere that are the called of God through Him, by whom be to Him glory, honour, power, majesty, and eternal dominion, from everlasting to everlasting. Amen.[2 Timothy 4:21]

Ante-Nicene Fathers, Volume 1, page 64, footnote 3 (Image)

Apostolic Fathers, Justin Martyr, Irenaeus

Ignatius (HTML)

Epistle to the Magnesians: Shorter and Longer Versions (HTML)

Chapter XI.—I write these things to warn you. (HTML)

CCEL Footnote 709 (In-Text, Margin)

... fallen into the error of polytheism He made known the one and only true God, His Father, and underwent the passion, and endured the cross at the hands of the Christ-killing Jews, under Pontius Pilate the governor and Herod the king. He also died, and rose again, and ascended into the heavens to Him that sent Him, and is sat down at His right hand, and shall come at the end of the world, with His Father’s glory, to judge the living and the dead, and to render to every one according to his works.[2 Timothy 4:1] He who knows these things with a full assurance, and believes them, is happy; even as ye are now the lovers of God and of Christ, in the full assurance of our hope, from which may no one of us ever be turned aside!

Ante-Nicene Fathers, Volume 1, page 111, footnote 15 (Image)

Apostolic Fathers, Justin Martyr, Irenaeus

Ignatius (HTML)

Epistle to the Antiochians (HTML)

Chapter VIII.—Exhortations to the presbyters and others. (HTML)

CCEL Footnote 1248 (In-Text, Margin)

Ye presbyters, “feed the flock which is among you,” till God shall show who is to hold the rule over you. For “I am now ready to be offered,”[2 Timothy 4:6] that I “may win Christ.” Let the deacons know of what dignity they are, and let them study to be blameless, that they may be the followers of Christ. Let the people be subject to the presbyters and the deacons. Let the virgins know to whom they have consecrated themselves.

Ante-Nicene Fathers, Volume 1, page 389, footnote 12 (Image)

Apostolic Fathers, Justin Martyr, Irenaeus

Irenæus (HTML)

Against Heresies: Book II (HTML)

Chapter XXI.—The twelve apostles were not a type of the Æons. (HTML)

CCEL Footnote 3117 (In-Text, Margin)

... Κάτθετο (or to express this in the English language), “implanted words of fraud and deceit in their minds, and thievish habits,” for the purpose of leading foolish men astray, that such should believe their falsehoods. For their Mother—that is, Leto —secretly stirred them up (whence also she is called Leto, according to the meaning of the Greek word, because she secretly stirred up men), without the knowledge of the Demiurge, to give forth profound and unspeakable mysteries to itching ears.[2 Timothy 4:3] And not only did their Mother bring it about that this mystery should be declared by Hesiod; but very skilfully also by means of the lyric poet Pindar, when he describes to the Demiurge the case of Pelops, whose flesh was cut in pieces by the ...

Ante-Nicene Fathers, Volume 1, page 438, footnote 1 (Image)

Apostolic Fathers, Justin Martyr, Irenaeus

Irenæus (HTML)

Against Heresies: Book III (HTML)

Chapter XIV.—If Paul had known any mysteries unrevealed to the other apostles, Luke, his constant companion and fellow-traveller, could not have been ignorant of them; neither could the truth have possibly lain hid from him, through whom alone we learn many and most important particulars of the Gospel history. (HTML)

CCEL Footnote 3545 (In-Text, Margin)

... in writing, so that he cannot be convicted of falsehood or boastfulness, because all these [particulars] proved both that he was senior to all those who now teach otherwise, and that he was not ignorant of the truth. That he was not merely a follower, but also a fellow-labourer of the apostles, but especially of Paul, Paul has himself declared also in the Epistles, saying: “Demas hath forsaken me, … and is departed unto Thessalonica; Crescens to Galatia, Titus to Dalmatia. Only Luke is with me.”[2 Timothy 4:10-11] From this he shows that he was always attached to and inseparable from him. And again he says, in the Epistle to the Colossians: “Luke, the beloved physician, greets you.” But surely if Luke, who always preached in company with Paul, and is called ...

Ante-Nicene Fathers, Volume 3, page 98, footnote 1 (Image)

Tertullian (I, II, III)

Apologetic. (HTML)

The Chaplet, or De Corona. (HTML)

Chapter VIII. (HTML)

CCEL Footnote 405 (In-Text, Margin)

... listening to David, that this invention has been in use with the saints, and has ministered to God. Let Æsculapius have been the first who sought and discovered cures: Esaias mentions that he ordered Hezekiah medicine when he was sick. Paul, too, knows that a little wine does the stomach good. Let Minerva have been the first who built a ship: I shall see Jonah and the apostles sailing. Nay, there is more than this: for even Christ, we shall find, has ordinary rai ment; Paul, too, has his cloak.[2 Timothy 4:13] If at once, of every article of furniture and each household vessel, you name some god of the world as the originator, well, I must recognise Christ, both as He reclines on a couch, and when He presents a basin for the feet of His disciples, and ...

Ante-Nicene Fathers, Volume 3, page 103, footnote 1 (Image)

Tertullian (I, II, III)

Apologetic. (HTML)

The Chaplet, or De Corona. (HTML)

Chapter XV. (HTML)

CCEL Footnote 442 (In-Text, Margin)

Keep for God His own property untainted; He will crown it if He choose. Nay, then, He does even choose. He calls us to it. To him who conquers He says, “I will give a crown of life.” Be you, too, faithful unto death, and fight you, too, the good fight, whose crown the apostle[2 Timothy 4:8] feels so justly confident has been laid up for him. The angel also, as he goes forth on a white horse, conquering and to conquer, receives a crown of victory; and another is adorned with an encircling rainbow (as it were in its fair colours)—a celestial meadow. In like manner, the elders sit crowned around, crowned too with a crown of gold, and the Son ...

Ante-Nicene Fathers, Volume 3, page 261, footnote 12 (Image)

Tertullian (I, II, III)

Anti-Marcion. (HTML)

The Prescription Against Heretics. (HTML)

Heretics Not Being Christians, But Rather Perverters of Christ's Teaching, May Not Claim the Christian Scriptures. These are a Deposit, Committed to and Carefully Kept by the Church. (HTML)

CCEL Footnote 2249 (In-Text, Margin)

... fountain? By what power, Apelles, are you removing my landmarks? This is my property. Why are you, the rest, sowing and feeding here at your own pleasure? This (I say) is my property. I have long possessed it; I possessed it before you. I hold sure title-deeds from the original owners themselves, to whom the estate belonged. I am the heir of the apostles. Just as they carefully prepared their will and testament, and committed it to a trust, and adjured (the trustees to be faithful to their charge),[2 Timothy 4:1-4] even so do I hold it. As for you, they have, it is certain, always held you as disinherited, and rejected you as strangers—as enemies. But on what ground are heretics strangers and enemies to the apostles, if it be not from the difference of their ...

Ante-Nicene Fathers, Volume 3, page 535, footnote 8 (Image)

Tertullian (I, II, III)

Anti-Marcion. (HTML)

On the Flesh of Christ. (HTML)

Christ's Flesh in Nature, the Same as Ours, Only Sinless. The Difference Between Carnem Peccati and Peccatum Carnis: It is the Latter Which Christ Abolished. The Flesh of the First Adam, No Less Than that of the Second Adam, Not Received from Human Seed, Although as Entirely Human as Our Own, Which is Derived from It. (HTML)

CCEL Footnote 7167 (In-Text, Margin)

The famous Alexander,[2 Timothy 4:14] too, instigated by his love of disputation in the true fashion of heretical temper, has made himself conspicuous against us; he will have us say that Christ put on flesh of an earthly origin, in order that He might in His own person abolish sinful flesh. Now, even if we did assert this as our opinion, we should be able to defend it in such a way as completely to avoid the extravagant folly which he ascribes to us in making us suppose that the very flesh of Christ was in Himself ...

Ante-Nicene Fathers, Volume 3, page 647, footnote 7 (Image)

Tertullian (I, II, III)

Anti-Marcion. (HTML)

Scorpiace. (HTML)

Chapter XIII. (HTML)

CCEL Footnote 8316 (In-Text, Margin)

... me.” You see what he decides the bliss of martyrdom to be, in honour of which he is providing a festival of mutual joy. When at length he had come to be very near the attainment of his desire, greatly rejoicing in what he saw before him, he writes in these terms to Timothy: “For I am already being offered, and the time of my departure is at hand. I have fought the good fight, I have finished my course, I have kept the faith; there is laid up for me the crown which the Lord will give me on that day”[2 Timothy 4:6] —doubtless of his suffering. Admonition enough did he for his part also give in preceding passages: “It is a faithful saying: For if we are dead with Christ, we shall also live with Him; if we suffer, we shall also reign with Him; if we deny Him, He ...

Ante-Nicene Fathers, Volume 3, page 686, footnote 4 (Image)

Tertullian (I, II, III)

Ethical. (HTML)

On Prayer. (HTML)

Of Putting Off Cloaks. (HTML)

CCEL Footnote 8855 (In-Text, Margin)

... rather than rational ceremony; deserving of restraint, at all events, even on this ground, that they put us on a level with Gentiles. As, e.g., it is the custom of some to make prayer with cloaks doffed, for so do the nations approach their idols; which practice, of course, were its observance becoming, the apostles, who teach concerning the garb of prayer, would have comprehended in their instructions, unless any think that is was in prayer that Paul had left his cloak with Carpus![2 Timothy 4:13] God, forsooth, would not hear cloaked suppliants, who plainly heard the three saints in the Babylonian king’s furnace praying in their trousers and turbans.

Ante-Nicene Fathers, Volume 3, page 716, footnote 15 (Image)

Tertullian (I, II, III)

Ethical. (HTML)

On Patience. (HTML)

The Power of This Twofold Patience, the Spiritual and the Bodily. Exemplified in the Saints of Old. (HTML)

CCEL Footnote 9176 (In-Text, Margin)

... that brake out thence, in the same caves and feeding-places of his pitted flesh! And so, when all the darts of temptations had blunted themselves against the corslet and shield of his patience, that instrument of God’s victory not only presently recovered from God the soundness of his body, but possessed in redoubled measure what he had lost. And if he had wished to have his children also restored, he might again have been called father; but he preferred to have them restored him “in that day.”[2 Timothy 4:8] Such joy as that —secure so entirely concerning the Lord—he deferred; meantime he endured a voluntary bereavement, that he might not live without some (exercise of) patience.

Ante-Nicene Fathers, Volume 4, page 633, footnote 6 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Origen. (HTML)

Origen Against Celsus. (HTML)

Book VII (HTML)

Chapter LII (HTML)

CCEL Footnote 4817 (In-Text, Margin)

... Celsus be angry if we describe as lame and mutilated in soul those who run to the temples as to places having a real sacredness and who cannot see that no mere mechanical work of man can be truly sacred. Those whose piety is grounded on the teaching of Jesus also run until they come to the end of their course, when they can say in all truth and confidence: “I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness.”[2 Timothy 4:7] And each of us runs “not as uncertain,” and he so fights with evil “not as one beating the air,” but as against those who are subject to “the prince of the power of the air, the spirit that now worketh in the children of disobedience.” Celsus may ...

Ante-Nicene Fathers, Volume 5, page 210, footnote 5 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Hippolytus. (HTML)

The Extant Works and Fragments of Hippolytus. (HTML)

Dogmatical and Historical. (HTML)

Treatise on Christ and Antichrist. (HTML)

CCEL Footnote 1465 (In-Text, Margin)

... first, and then ye proclaimed them to all generations. Ye ministered the oracles of God to all generations. Ye prophets were called, that ye might be able to save all. For then is one a prophet indeed, when, having announced beforetime things about to be, he can afterwards show that they have actually happened. Ye were the disciples of a good Master. These words I address to you as if alive, and with propriety. For ye hold already the crown of life and immortality which is laid up for you in heaven.[2 Timothy 4:8]

Ante-Nicene Fathers, Volume 5, page 289, footnote 1 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Cyprian. (HTML)

The Epistles of Cyprian. (HTML)

To the Martyrs and Confessors. (HTML)

CCEL Footnote 2205 (In-Text, Margin)

... but we an incorruptible.” Moreover, setting forth his own struggle, and declaring that he himself should soon be a sacrifice for the Lord’s sake, he says, “I am now ready to be offered, and the time of my assumption is at hand. I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day; and not to me only, but unto all them also that love His appearing.”[2 Timothy 4:6-8] This fight, therefore, predicted of old by the prophets, begun by the Lord, waged by the apostles, Mappalicus promised again to the proconsul in his own name and that of his colleagues. Nor did the faithful voice deceive in his promise; he exhibited ...

Ante-Nicene Fathers, Volume 5, page 539, footnote 1 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Cyprian. (HTML)

The Treatises of Cyprian. (HTML)

Three Books of Testimonies Against the Jews. (HTML)

Book III. (HTML)

Of the benefits of martyrdom. (HTML)CCEL Footnote 4303 (In-Text, Margin)

... place: “Blessed shall they be who shall watch, and shall keep their garments, lest they walk naked, and they see their shame.” Of this same thing, Paul in the second Epistle to Timothy: “I am now offered up, and the time of my assumption is at hand. I have fought a good fight, I have finished my course, I have kept the faith. There now remains for me a crown of righteousness, which the Lord, the righteous Judge, will give me in that day; and not only to me, but to all also who love His appearing.”[2 Timothy 4:6-8] Of this same thing to the Romans: “We are the sons of God: but if sons and heirs of God, we are also joint-heirs with Christ; if we suffer together, that we may also be magnified together.” Of this same thing in the cxviiith Psalm: “Blessed are they ...

Ante-Nicene Fathers, Volume 5, page 551, footnote 12 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Cyprian. (HTML)

The Treatises of Cyprian. (HTML)

Three Books of Testimonies Against the Jews. (HTML)

Book III. (HTML)

That it was foretold that men should despise sound discipline. (HTML)CCEL Footnote 4523 (In-Text, Margin)

Paul, in the second to Timothy: “There will be a time when they will not endure sound doctrine; but according to their own lusts will heap to themselves teachers itching in hearing, tickling their ears; and shall turn away their hearing indeed from the truth, but they shall be converted unto fables.”[2 Timothy 4:3-4]

Ante-Nicene Fathers, Volume 6, page 209, footnote 18 (Image)

Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius

Archelaus. (HTML)

The Acts of the Disputation with the Heresiarch Manes. (HTML)

Chapter XXXV. (HTML)

CCEL Footnote 1818 (In-Text, Margin)

... the fulness of the Godhead.” And after all these matters have been thus carefully set forth, the blessed apostle, like a father speaking to his children, adds the following words, which serve as a sort of seal to his testament: “I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day; and not to me only, but unto all them also that love His appearing.”[2 Timothy 4:7-8]

Ante-Nicene Fathers, Volume 7, page 478, footnote 1 (Image)

Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies

Constitutions of the Holy Apostles (HTML)

Book VII. Concerning the Christian Life, and the Eucharist, and the Initiation into Christ (HTML)

Sec. IV.—Enumeration Ordained by Apostles (HTML)

CCEL Footnote 3536 (In-Text, Margin)

... whose death the second was Simeon the son of Cleopas; after whom the third was Judas the son of James. Of Cæsarea of Palestine, the first was Zacchæus, who was once a publican; after whom was Cornelius, and the third Theophilus. Of Antioch, Euodius, ordained by me Peter; and Ignatius by Paul. Of Alexandria, Annianus was the first, ordained by Mark the evangelist; the second Avilius by Luke, who was also an evangelist. Of the church of Rome, Linus the son of Claudia was the first, ordained by Paul;[2 Timothy 4:21] and Clemens, after Linus ’ death, the second, ordained by me Peter. Of Ephesus, Timotheus, ordained by Paul; and John, by me John. Of Smyrna, Aristo the first; after whom Stratæas the son of Lois; and the third Aristo. Of Pergamus, Gaius. Of ...

Ante-Nicene Fathers, Volume 7, page 478, footnote 7 (Image)

Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies

Constitutions of the Holy Apostles (HTML)

Book VII. Concerning the Christian Life, and the Eucharist, and the Initiation into Christ (HTML)

Sec. IV.—Enumeration Ordained by Apostles (HTML)

CCEL Footnote 3542 (In-Text, Margin)

... the second, ordained by me Peter. Of Ephesus, Timotheus, ordained by Paul; and John, by me John. Of Smyrna, Aristo the first; after whom Stratæas the son of Lois; and the third Aristo. Of Pergamus, Gaius. Of Philadelphia, Demetrius, by me. Of Cenchrea, Lucius, by Paul. Of Crete, Titus. Of Athens, Dionysius. Of Tripoli in Phœnicia, Marathones. Of Laodicea in Phrygia, Archippus. Of Colossæ, Philemon. Of Borea in Macedonia, Onesimus, once the servant of Philemon. Of the churches of Galatia, Crescens.[2 Timothy 4:10] Of the parishes of Asia, Aquila and Nicetas. Of the church of Æginæ, Crispus. These are the bishops who are entrusted by us with the parishes in the Lord; whose doctrine keep ye always in mind, and observe our words. And may the Lord be with you ...

Ante-Nicene Fathers, Volume 7, page 498, footnote 4 (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. IV.—Certain Prayers and Laws (HTML)

CCEL Footnote 3738 (In-Text, Margin)

... glory, honour, and worship, thanksgiving, and adoration be to Thee, in the Holy Spirit, for ever. Amen. And let the deacon say: Bow down, and receive the blessing. And let the bishop give thanks for them, saying as follows: “O Lord, save Thy people, and bless Thine inheritance,” which Thou hast purchased with the precious blood of Thy Christ. Feed them under Thy right hand, and cover them under Thy wings, and grant that they may “fight the good fight, and finish their course, and keep the faith”[2 Timothy 4:7] immutably, unblameably, and unreprovably, through our Lord Jesus Christ, Thy beloved Son, with whom glory, honour, and worship be to Thee and to the Holy Spirit for ever. Amen.

Ante-Nicene Fathers, Volume 8, page 572, footnote 7 (Image)

Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents

Apocrypha of the New Testament. (HTML)

Revelation of Esdras. (HTML)

CCEL Footnote 2503 (In-Text, Margin)

... merciful tribunal as compared with that day. And the prophet said: I will not cease to plead with Thee, unless I see the day of the consummation. And God said: Number the stars and the sand of the sea; and if thou shalt be able to number this, thou art also able to plead with me. And the prophet said: Lord, Thou knowest that I wear human flesh; and how can I count the stars of the heaven, and the sand of the sea? And God said: My chosen prophet, no man will know that great day and the appearing[2 Timothy 4:1] that comes to judge the world. For thy sake, my prophet, I have told thee the day; but the hour have I not told thee. And the prophet said: Lord, tell me also the years. And God said: If I see the righteousness of the world, that it has abounded, I ...

Ante-Nicene Fathers, Volume 8, page 572, footnote 7 (Image)

Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents

Apocrypha of the New Testament. (HTML)

Revelation of Esdras. (HTML)

CCEL Footnote 2503 (In-Text, Margin)

... merciful tribunal as compared with that day. And the prophet said: I will not cease to plead with Thee, unless I see the day of the consummation. And God said: Number the stars and the sand of the sea; and if thou shalt be able to number this, thou art also able to plead with me. And the prophet said: Lord, Thou knowest that I wear human flesh; and how can I count the stars of the heaven, and the sand of the sea? And God said: My chosen prophet, no man will know that great day and the appearing[2 Timothy 4:8] that comes to judge the world. For thy sake, my prophet, I have told thee the day; but the hour have I not told thee. And the prophet said: Lord, tell me also the years. And God said: If I see the righteousness of the world, that it has abounded, I ...

Ante-Nicene Fathers, Volume 8, page 574, footnote 1 (Image)

Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents

Apocrypha of the New Testament. (HTML)

Revelation of Esdras. (HTML)

CCEL Footnote 2519 (In-Text, Margin)

... We can put it forth through the points of thy nails. And the prophet said: My feet also have walked about on the altar. And the angels went away without having done anything, saying: Lord, we cannot get his soul. Then He says to His only begotten Son: Go down, my beloved Son, with a great host of angels, and take the soul of my beloved Esdras. For the Lord, having taken a great host of angels, says to the prophet: Give me the trust which I entrusted to thee; the crown has been prepared for thee.[2 Timothy 4:8] And the prophet said: Lord, if Thou take my soul from me, who will be left to plead with Thee for the race of men? And God said: As thou art mortal, and of the earth, do not plead with me. And the prophet said: I will not cease to plead. And God ...

Ante-Nicene Fathers, Volume 9, page 390, footnote 5 (Image)

Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen

Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)

Origen's Commentary on the Gospel of John. (HTML)

Book X. (HTML)

Spiritual Meaning of the Passover. (HTML)

CCEL Footnote 5041 (In-Text, Margin)

... are found to be those of truth, and are nourished by them. We are not, however, to eat the flesh of the Lamb raw, as those do who are slaves of the letter, like irrational animals, and those who are enraged at men truly reasonable, because they desire to understand spiritual things; truly, they share the nature of savage beasts. But we must strive to convert the rawness of Scripture into well-cooked food, not letting what is written grow flabby and wet and thin, as those do who have itching ears,[2 Timothy 4:3-4] and turn away their ears from the truth; their methods tend to a loose and flabby conduct of life. But let us be of a fervent spirit and keep hold of the fiery words given to us of God, such as Jeremiah received from Him who spoke to him, “Behold, I ...

Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 203, footnote 8 (Image)

Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters

The Confessions (HTML)

Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. (HTML)

He Explains the Fruits of the Earth (Ver. 29) of Works of Mercy. (HTML)

CCEL Footnote 1400 (In-Text, Margin)

... earth. Such an earth was the godly Onesiphorus, unto whose house Thou didst give mercy, because he frequently refreshed Thy Paul, and was not ashamed of his chain. This did also the brethren, and such fruit did they bear, who out of Macedonia supplied what was wanting unto him. But how doth he grieve for certain trees, which did not afford him the fruit due unto him, when he saith, “At my first answer no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge.”[2 Timothy 4:16] For these fruits are due to those who minister spiritual doctrine, through their understanding of the divine mysteries; and they are due to them as men. They are due to them, too, as to the living soul, supplying itself as an example in all ...

Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 264, footnote 2 (Image)

Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters

Letters of St. Augustin (HTML)

Letters of St. Augustin (HTML)

To Eusebius (HTML)

CCEL Footnote 1568 (In-Text, Margin)

... am wrong in attempting to obtain the correction of these abuses through your benevolent interposition, let no one find fault with my causing them to be made known to Proculeianus by the public registers,—a means of notification which in this Roman city cannot, I believe, be refused to me. For, since the Lord commands us to speak and proclaim the truth, and in teaching to rebuke what is wrong, and to labour in season and out of season, as I can prove by the words of the Lord and of the apostles,[2 Timothy 4:2] let no man think that I am to be persuaded to be silent concerning these things. If they meditate any bold measures of violence or outrage, the Lord, who has subdued under His yoke all earthly kingdoms in the bosom of His Church spread abroad ...

Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 356, footnote 3 (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 3d, 41st, 15th, and 68th Psalms, in Which the Death and Resurrection of the Lord are Prophesied. (HTML)

CCEL Footnote 1101 (In-Text, Margin)

... trampled me under foot. “But Thou,” he saith, “O Lord, be merciful unto me, and raise me up, that I may requite them.” Who can now deny this who sees the Jews, after the passion and resurrection of Christ, utterly rooted up from their abodes by warlike slaughter and destruction? For, being slain by them, He has risen again, and has requited them meanwhile by temporary discipline, save that for those who are not corrected He keeps it in store for the time when He shall judge the quick and the dead.[2 Timothy 4:1] For the Lord Jesus Himself, in pointing out that very man to the apostles as His betrayer, quoted this very verse of this psalm, and said it was fulfilled in Himself: “He that ate my bread enlarged the heel over me.” But what he says, “In whom I ...

Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 585, footnote 7 (Image)

Augustine: The City of God, Christian Doctrine

Human Directions Not to Be Despised, Though God Makes the True Teacher. (HTML)

CCEL Footnote 1964 (In-Text, Margin)

... Epistle to Timothy do we not read: “These things command and teach?” What these things are, has been told previously. Do we not read there: “Rebuke not an elder, but entreat him as a father?” Is it not said in the Second Epistle: “Hold fast the form of sound words, which thou hast heard of me?” And is he not be ashamed, rightly dividing the word of truth?” And in the same place: “Preach the word; be instant in season, out of season; reprove, rebuke, exhort, with all long-suffering and doctrine.”[2 Timothy 4:2] And so in the Epistle to Titus, does he not say that a bishop ought to “hold fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers?” There, too, he says: “But speak thou ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 33, footnote 1 (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 Said Not to Know the Day and the Hour Which the Father Knows. Some Things Said of Christ According to the Form of God, Other Things According to the Form of a Servant. In What Way It is of Christ to Give the Kingdom, in What Not of Christ. Christ Will Both Judge and Not Judge. (HTML)

CCEL Footnote 170 (In-Text, Margin)

... has as it were withdrawn the faith of men from Himself, and transferred it to the Father, by saying, “Believeth not on me, but on Him that sent me,” from whom nevertheless He certainly did not separate Himself; so also, when He says, “It is not mine to give, but [it shall be given to them] for whom it is prepared by my Father,” it is I think plain in what relation both are to be taken. For that other also is of the same kind, “I will not judge;” whereas He Himself shall judge the quick and dead.[2 Timothy 4:1] But because He will not do so by human power, therefore, reverting to the Godhead, He raises the hearts of men upwards; which to lift up, He Himself came down.

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 228, footnote 2 (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 Conclusion of the Book with a Prayer, and an Apology for Multitude of Words. (HTML)

CCEL Footnote 1084 (In-Text, Margin)

... remember Thee, understand Thee, love Thee. Increase these things in me, until Thou renewest me wholly. I know it is written, “In the multitude of speech, thou shalt not escape sin.” But O that I might speak only in preaching Thy word, and in praising Thee! Not only should I so flee from sin, but I should earn good desert, however much I so spake. For a man blessed of Thee would not enjoin a sin upon his own true son in the faith, to whom he wrote, “Preach the word: be instant in season, out of season.”[2 Timothy 4:2] Are we to say that he has not spoken much, who was not silent about Thy word, O Lord, not only in season, but out of season? But therefore it was not much, because it was only what was necessary. Set me free, O God, from that multitude of speech ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 157, footnote 5 (Image)

Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings

Writings in Connection with the Manichæan Controversy. (HTML)

Reply to Faustus the Manichæan. (HTML)

Faustus claims to believe the Gospel, yet refuses to accept the genealogical tables on various grounds which Augustin seeks to set aside. (HTML)

CCEL Footnote 305 (In-Text, Margin)

... heaven, heavenly, is the Lord Jesus Christ; for, being the Son of God, He became flesh that He might be a man outwardly, while He remained God within; that He might be both the true Son of God, by whom we were made, and the true Son of man, by whom we are made anew. Why do you conjure up this fabulous First Man of yours, and refuse to acknowledge the first man of the apostle? Is this not a fulfillment of what the apostle says: "Turning away their ears from the truth, they will give heed to fables?"[2 Timothy 4:4] According to Paul, the first man is of the earth, earthy; according to Manichæus, he is not earthy, and is equipped with five elements of some unreal, unintelligible kind. Paul says: "If any one should have announced to you differently from what we ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 215, footnote 1 (Image)

Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings

Writings in Connection with the Manichæan Controversy. (HTML)

Reply to Faustus the Manichæan. (HTML)

Faustus rejects the Old Testament because it leaves no room for Christ.  Christ the one Bridegroom suffices for His Bride the Church.  Augustin answers as well as he can, and reproves the Manichæans with presumption in claiming to be the Bride of Christ. (HTML)

CCEL Footnote 556 (In-Text, Margin)

... thou reject the message of the true God, as opposed to thy parchments, where in the vain imaginations of a wanton mind thou hast gone after so many false gods. The fictions of the poets are more respectable than thine, in this at least, that they deceive no one; while the fables in thy books, by assuming an appearance of truth, mislead the childish, both young and old, and pervert their minds. As the apostle says, they have itching ears, and turn away from hearing the truth to listen to fables.[2 Timothy 4:4] How shouldest thou bear the sound doctrine of these tables, where the first commandment is, "Hear, O Israel, the Lord thy God is one Lord," when thy corrupt affections find shameful delight in so many false deities? Dost thou not remember thy ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 228, footnote 2 (Image)

Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings

Writings in Connection with the Manichæan Controversy. (HTML)

Reply to Faustus the Manichæan. (HTML)

Faustus 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 608 (In-Text, Margin)

... could be worse than this, that they should see their Life—that is, the Son of God —hanging, and should not believe their Life. For the curses of prophecy are not hostile imprecations, but announcements of coming judgment. Hostile imprecations are forbidden, for it is said, "Bless, and curse not." But prophetic announcements are often found in the writings of the saints, as when the Apostle Paul says: "Alexander the coppersmith has done me much evil; the Lord shall reward him according to his works."[2 Timothy 4:14] So it might be thought that the apostle was prompted by angry feeling to utter this imprecation: "I would that they were even made eunuchs that trouble you." But if we remember who the writer is, we may see in this ambiguous expression an ingenious ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 433, footnote 1 (Image)

Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings

Writings in Connection with the Donatist Controversy. (HTML)

On Baptism, Against the Donatists. (HTML)

In which Augustin proves that it is to no purpose that the Donatists bring forward the authority of Cyprian, bishop and martyr, since it is really more opposed to them than to the Catholics.  For that he held that the view of his predecessor Agrippinus, on the subject of baptizing heretics in the Catholic Church when they join its communion, should only be received on condition that peace should be maintained with those who entertained the opposite view, and that the unity of the Church should never be broken by any kind of schism. (HTML)

Chapter 11 (HTML)

CCEL Footnote 1253 (In-Text, Margin)

16. For this reason, then, we hold them to be enemies, because we speak the truth, because we are afraid to be silent, because we fear to shrink from pressing our point with all the force that lies within our power, because we obey the apostle when he says, "Preach the word; be instant in season out of season; reprove, rebuke, exhort."[2 Timothy 4:2] But, as the gospel says, "They love the praise of men more than the praise of God;" and while they fear to incur blame for a time, they do not fear to incur damnation for ever. They see, too, themselves what wrong they are doing; they see that they have no answer which they can make, but they overspread the inexperienced with ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 567, footnote 1 (Image)

Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings

Writings in Connection with the Donatist Controversy. (HTML)

Answer to the Letters of Petilian, the Donatist. (HTML)

In which Augustin replies to all the several statements in the letter of Petilianus, as though disputing with an adversary face to face. (HTML)

Chapter 69 (HTML)

CCEL Footnote 2167 (In-Text, Margin)

... love, this those who are spiritual do against those who are carnal, that they may do towards them what they do towards themselves, because they love their neighbors as neighbors indeed. But the war which the spiritual wage is that correction which is in love: their sword is the word of God. To such a war they are aroused by the trumpet of the apostle sounding with a mighty force: "Preach the word; be instant in season, out of season; reprove, rebuke, exhort, with all long-suffering and doctrine."[2 Timothy 4:2] See then that we act not with the sword, but with the word. But you answer what is not true, while you accuse us falsely. You do not correct your own faults, and you bring against us those of other men. Christ bears true witness concerning the ...

Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 54, 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)

An Objection of the Pelagians. The Apostle Paul Was Not Free From Sin So Long as He Lived. (HTML)

CCEL Footnote 552 (In-Text, Margin)

“But see,” say they, “how the apostle says, ‘I have fought a good fight, I have kept the faith, I have finished my course: henceforth there is laid up for me a crown of righteousness;’[2 Timothy 4:7] which he would not have said if he had any sin.” It is for them, then, to explain how he could have said this, when there still remained for him to encounter the great conflict, the grievous and excessive weight of that suffering which he had just said awaited him. In order to finish his course, was there yet wanting only a small thing, when that in fact was still left to suffer wherein would be a ...

Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 54, footnote 2 (Image)

Augustine: Anti-Pelagian Writings

A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)

Book II (HTML)

An Objection of the Pelagians. The Apostle Paul Was Not Free From Sin So Long as He Lived. (HTML)

CCEL Footnote 553 (In-Text, Margin)

“But see,” say they, “how the apostle says, ‘I have fought a good fight, I have kept the faith, I have finished my course: henceforth there is laid up for me a crown of righteousness;’ which he would not have said if he had any sin.” It is for them, then, to explain how he could have said this, when there still remained for him to encounter the great conflict, the grievous and excessive weight of that suffering which he had just said awaited him.[2 Timothy 4:6] In order to finish his course, was there yet wanting only a small thing, when that in fact was still left to suffer wherein would be a fiercer and more cruel foe? If, however, he uttered such words of joy feeling sure and secure, because he had been made sure and secure by ...

Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 199, footnote 6 (Image)

Augustine: Anti-Pelagian Writings

A Work on the Proceedings of Pelagius. (HTML)

The Same Continued. (HTML)

CCEL Footnote 1713 (In-Text, Margin)

“What, then, is the meaning of that which the same apostle says: ‘I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day;’[2 Timothy 4:7] if these are not recompenses paid to the worthy, but gifts, bestowed on the unworthy?” He who says this, does not consider that the crown could not have been given to the man who is worthy of it, unless grace had been first bestowed on him whilst unworthy of it. He says indeed: “I have fought a good fight;” but then he also says: “Thanks be to God, who giveth us ...

Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 199, footnote 7 (Image)

Augustine: Anti-Pelagian Writings

A Work on the Proceedings of Pelagius. (HTML)

The Same Continued. (HTML)

CCEL Footnote 1714 (In-Text, Margin)

... fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day;’ if these are not recompenses paid to the worthy, but gifts, bestowed on the unworthy?” He who says this, does not consider that the crown could not have been given to the man who is worthy of it, unless grace had been first bestowed on him whilst unworthy of it. He says indeed: “I have fought a good fight;”[2 Timothy 4:7] but then he also says: “Thanks be to God, who giveth us the victory through Jesus Christ our Lord.” He says too: “I have finished my course;” but he says again: “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” ...

Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 449, footnote 10 (Image)

Augustine: Anti-Pelagian Writings

A Treatise on Grace and Free Will. (HTML)

Abstract. (HTML)

Paul First Received Grace that He Might Win the Crown. (HTML)

CCEL Footnote 3033 (In-Text, Margin)

Let us return now to the Apostle Paul, who, as we have found, obtained God’s grace, who recompenses good for evil, without any good merits of his own, but rather with many evil merits. Let us see what he says when his final sufferings were approaching, writing to Timothy: “I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight; I have finished my course; I have kept the faith.”[2 Timothy 4:6-7] He enumerates these as, of course, now his good merits; so that, as after his evil merits he obtained grace, so now, after his good merits, he might receive the crown. Observe, therefore, what follows: “There is henceforth laid up for me,” he says, “a crown of righteousness, which the ...

Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 449, footnote 11 (Image)

Augustine: Anti-Pelagian Writings

A Treatise on Grace and Free Will. (HTML)

Abstract. (HTML)

Paul First Received Grace that He Might Win the Crown. (HTML)

CCEL Footnote 3034 (In-Text, Margin)

... Timothy: “I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight; I have finished my course; I have kept the faith.” He enumerates these as, of course, now his good merits; so that, as after his evil merits he obtained grace, so now, after his good merits, he might receive the crown. Observe, therefore, what follows: “There is henceforth laid up for me,” he says, “a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day.”[2 Timothy 4:8] Now, to whom should the righteous Judge award the crown, except to him on whom the merciful Father had bestowed grace? And how could the crown be one “of righteousness,” unless the grace had preceded which “justifieth the ungodly”? How, moreover, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 450, footnote 5 (Image)

Augustine: Anti-Pelagian Writings

A Treatise on Grace and Free Will. (HTML)

Abstract. (HTML)

Paul Fought, But God Gave the Victory: He Ran, But God Showed Mercy. (HTML)

CCEL Footnote 3039 (In-Text, Margin)

Let us, therefore, consider those very merits of the Apostle Paul which he said the Righteous Judge would recompense with the crown of righteousness; and let us see whether these merits of his were really his own—I mean, whether they were obtained by him of himself, or were the gifts of God. “I have fought,” says he, “the good fight; I have finished my course; I have kept the faith.”[2 Timothy 4:7] Now, in the first place, these good works were nothing, unless they had been preceded by good thoughts. Observe, therefore, what he says concerning these very thoughts. His words, when writing to the Corinthians, are: “Not that we are sufficient of ourselves to think anything as of ourselves; but our ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 30, footnote 5 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

Our Lord’s Sermon on the Mount. (HTML)

Explanation of the First Part of the Sermon Delivered by Our Lord on the Mount, as Contained in the Fifth Chapter of Matthew. (HTML)

Chapter XXI (HTML)

CCEL Footnote 211 (In-Text, Margin)

... are made either before or afterwards in the same Psalm by the prophet, as bearing on the case of Judas. Many other statements are found in all parts of Scripture, which may seem contrary both to this precept of the Lord, and to that apostolic one, where it is said, “Bless; and curse not;” while it is both written of the Lord, that He cursed the cities which received not His word; and the above-mentioned apostle thus spoke respecting a certain man, “The Lord will reward him according to his works.”[2 Timothy 4:14]

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 31, footnote 3 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

Our Lord’s Sermon on the Mount. (HTML)

Explanation of the First Part of the Sermon Delivered by Our Lord on the Mount, as Contained in the Fifth Chapter of Matthew. (HTML)

Chapter XXII (HTML)

CCEL Footnote 222 (In-Text, Margin)

... brotherhood through envy. But for those who had not broken off their love, but had given way through fear, he prays that they may be pardoned. For thus he expresses it: “Alexander the coppersmith did me much evil: the Lord will reward him according to his works. Of whom be thou ware also; for he hath greatly withstood our words.” Then he adds for whom he prays, thus expressing it: “At my first defence no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge.”[2 Timothy 4:14-16]

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 348, footnote 7 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

Sermons on Selected Lessons of the New Testament. (HTML)

On the words of the Gospel, Matt. xvii. 1, ‘After six days Jesus taketh with Him Peter, and James, and John his brother,’ etc. (HTML)

CCEL Footnote 2662 (In-Text, Margin)

6. Come down, Peter: thou wast desiring to rest on the mount; come down, “preach the word, be instant in season, out of season, reprove, rebuke, exhort with all longsuffering and doctrine.”[2 Timothy 4:2] Endure, labour hard, bear thy measure of torture; that thou mayest possess what is meant by the white raiment of the Lord, through the brightness and the beauty of an upright labouring in charity. For when the Apostle was being read we heard in praise of charity, “She seeketh not her own. She seeketh not her own;” since she gives what she possesses. In another place there is more danger in the ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 22, 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 I. 15–18. (HTML)

CCEL Footnote 60 (In-Text, Margin)

... injurious; but I obtained,” saith he, “mercy.” He said that he who obtained it was unworthy; that he had, however, obtained it, not through his own merits, but through the mercy of God. Listen to him now demanding the payment of a debt, who had first received unmerited grace: “For,” saith he, “I am now ready to be offered up, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness.”[2 Timothy 4:6-8] Now he demands a debt, he exacts what is due. For consider the following words: “Which the Lord, the righteous Judge, shall render unto me in that day.” That he might in the former instance receive grace, he stood in need of a merciful Father; for ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 375, 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 XVI. 12, 13 (continued). (HTML)

CCEL Footnote 1581 (In-Text, Margin)

4. It is such whom the apostle foresaw through the Holy Spirit, when he said: “For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.”[2 Timothy 4:3-4] For that mentioning of secrecy and theft, whereof it is said, “Partake with pleasure of hidden bread and the sweetness of stolen waters,” creates an itching in those who listen with ears that are lusting after spiritual fornication, just as by a kind of itching also of desire in the flesh the soundness of chastity is corrupted. Hear, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 415, 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 XVII. 24–26. (HTML)

CCEL Footnote 1802 (In-Text, Margin)

... wherewith thou hast loved me. Here, of course, it is a translation from the Greek: but there are similar forms also in Latin; as we say, He served a faithful service, He served as a soldier a strenuous soldier-service; when apparently we ought to have said, He served with a faithful service, he served as a soldier with a strenuous soldier-service. But such as the form of expression is, “the love which Thou hast loved me;” one similar to it is also used by the apostle, “I have fought a good fight;”[2 Timothy 4:7] he does not say, in a good fight, which would be the more usual and perhaps correcter form of expression.) But how else is the love wherewith the Father loved the Son in us also, but because we are His members and are loved in Him, since He ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 527, footnote 9 (Image)

Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies

Ten Homilies on the First Epistle of John. (HTML)

1 John V. 16; De Sermone Domini in Monte, lib. i. 22, § 73. (HTML)

CCEL Footnote 2556 (In-Text, Margin)

... hand, the apostle Paul does not pray for Alexander, and the reason I suppose, is, that this man was a brother, and had sinned “unto death,” i.e. by opposing the brotherhood in a spirit of hatred. Whereas for such as had not broken off the bonds of love, but had given way through fear, he prays that they may be forgiven. For so he says: “Alexander the coppersmith did me much evil: the Lord reward him according to his works: of whom be thou ware also; for he hath greatly withstood our words.”[2 Timothy 4:14-16] Then he subjoins for whom he prays, saying, “At my first answer no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge.” This difference of sins it is that distinguishes Judas with his treason from Peter ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 163, footnote 5 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm XLVII (HTML)

CCEL Footnote 1543 (In-Text, Margin)

... the time fulfilled He hath repaid us. “God shall reign over all nations,” is a promise. “God sitteth upon His Holy Seat.” What then was promised to come, now being fulfilled, is acknowledged and held. “God sitteth upon His Holy Seat.” What is His Holy Seat? Haply saith one, The Heavens, and he understandeth well. For Christ hath gone up, as we know, with the Body, wherein He was crucified, and sitteth at the right hand of the Father; thence we expect Him to come to judge the quick and the dead.[2 Timothy 4:1] “God sitteth upon His Holy Seat.” The Heavens are His Holy Seat. Wilt thou also be His Seat? think not that thou canst not be; prepare for Him a place in thy heart. He cometh, and willingly sitteth. The same Christ is surely “the Power of God, and ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 296, footnote 3 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXVIII (HTML)

CCEL Footnote 2835 (In-Text, Margin)

30. “There have been seen Thy steps, O God” (ver. 24). The steps are those wherewith Thou hast come through the world, as though in that chariot Thou wast going to traverse the round world; which chariot of clouds He intimateth to be His holy and faithful ones in the Gospel, where He saith, “From this time ye shall see the Son of Man coming in the clouds.” Leaving out that coming wherein He shall be Judge of quick and dead,[2 Timothy 4:1] “From this time,” He saith, “ye shall see the Son of Man coming in clouds.” These “Thy steps have been seen,” that is, have been manifested, by the revealing the grace of the New Testament. Whence hath been said, “How beautiful are the feet of them that proclaim peace, that proclaim ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 315, footnote 5 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXX (HTML)

CCEL Footnote 3071 (In-Text, Margin)

... mayest have sense, mayest not stop infatuated on the way. Observe her stopping and pass on: observe her looking back, and do thou be reaching forth unto the things before, as Paul was. What is it, not to look back. “Of the things behind forgetful,” he saith. Therefore thou followest, being called to the heavenly reward, whereof hereafter thou wilt glory. For the same Apostle saith, “There remaineth for me a crown of righteousness, which in that day the Lord, the just Judge, shall render to me.”[2 Timothy 4:8]

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 404, footnote 9 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXXXIV (HTML)

CCEL Footnote 3912 (In-Text, Margin)

... Thou hast received: but, Restore what Thou hast promised. He hath shown mercy unto me, he saith, that He might make me innocent: for before I was a blasphemer and injurious: but by His grace I have been made innocent. But He who first showed mercy, can He deny His debt? “He loveth mercy and truth. He will give grace and glory.” What grace, but that of which the same one said: “By the grace of God I am what I am”? What glory, but that of which he said, “There is laid up for me a crown of glory”?[2 Timothy 4:8]

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 429, footnote 3 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXXXVIII (HTML)

CCEL Footnote 4126 (In-Text, Margin)

... flow around us on every side like water, and to encircle us in our fears. And as the Church while on pilgrimage is never free from these evils, happening as they do at one moment in one of her limbs, at another in another, he adds, “all day,” signifying the continuation in time, to the end of this world. Often too, friends and acquaintances, their worldly interests at stake, in their terror forsake the Saints; of which saith the Apostle, “all men forsook me: may it not be laid to their charge.”[2 Timothy 4:16] But to what purpose is all this, but that early in the morning, that is, after the night of unbelief, the prayers of this holy Body may in the light of faith prevent God, until the coming of that salvation, which we are at present saved by hoping ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 492, footnote 3 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CI (HTML)

CCEL Footnote 4563 (In-Text, Margin)

... show forth all long-suffering”? That every sinner and wicked man might see that Paul received pardon, and might not despair of himself? Lo, he hath instanced himself, and thereby cheered others also.…But did Paul alone deserve this? For I had asserted, that as he raised our fears by the former testimony, so did he encourage us by the latter. When he said, “The Lord, the righteous Judge, shall render to me at that day:” he addeth, “and not to me only, but unto all them also that love His appearing”[2 Timothy 4:8] and His kingdom. Since therefore, brethren, we have a season of mercy, let us not on that account flatter, or indulge ourselves, saying, God spareth ever.…

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 545, footnote 7 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CXI (HTML)

CCEL Footnote 4989 (In-Text, Margin)

... ill-disposed. And for this reason let us consider the place where he confesseth unto the Lord with all his heart. “In the counsel,” he saith, “of the upright, and in the congregation:” I suppose, of those who shall “sit upon the twelve thrones, judging the twelve tribes of Israel.” For there will be no longer an unjust man among them, the thefts of no Judas are allowed, no Simon Magus is baptized, wishing to buy the Spirit, whilst he designeth to sell it; no coppersmith like Alexander doth many evil deeds,[2 Timothy 4:14] no man covered with sheep’s clothing creepeth in with feigned fraternity; such as those among whom the Church must now groan, and such as she must then shut out, when all the righteous shall be gathered together.

Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 264, footnote 1 (Image)

Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes

Two Homilies on Eutropius. (HTML)

Homily II. After Eutropius having been found outside the Church had been taken captive. (HTML)

CCEL Footnote 882 (In-Text, Margin)

... possess these things is able to receive them, and he who has them, if he becomes careless, loses them. For as in the case of the body I was saying that she who is ungraceful cannot become graceful; so in the case of the soul I say the contrary that the graceless soul can become full of grace. For what was more graceless than the soul of Paul when he was a blasphemer and insulter: what more full of grace when he said “I have fought the good fight, I have finished the course, I have kept the faith.”[2 Timothy 4:7] What was more graceless than the soul of the robber? what more full of grace when he heard the words “Verily I say unto thee to-day shalt thou be with me in paradise?” What was more graceless than the publican when he practised extortion? but what ...

Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 409, footnote 7 (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 X (HTML)

CCEL Footnote 1453 (In-Text, Margin)

... when thou seest the Apostles raising the dead, yet themselves sick, and unable to remove their own infirmities, thou mayest clearly perceive, that the resurrection of the dead man was not effected by the power of him who raised him, but by the energy of the Spirit. For in proof, that they were frequently sick, hear what Paul saith respecting Timothy, “Use a little wine for thy stomach’s sake, and thine often infirmities.” And again, of another he saith, “But Trophimus I have left at Miletus sick.”[2 Timothy 4:20] And writing to the Philippians, he said, “Epaphroditus was sick nigh unto death.” For if, when this was the case, they accounted them to be gods, and prepared to do sacrifice unto them, saying, “The gods are come down to us in the likeness of men;” ...

Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 2, footnote 1 (Image)

Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans

A Commentary on the Acts of the Apostles (HTML)

Homily I on Acts i. 1, 2. (HTML)

CCEL Footnote 4 (In-Text, Margin)

The greater part, however, of this work is occupied with the acts of Paul, who “laboured more abundantly than they all.” (1 Cor. xv. 10.) And the reason is, that the author of this Book, that is, the blessed Luke, was his companion: a man, whose high qualities, sufficiently visible in many other instances, are especially shown in his firm adherence to his Teacher, whom he constantly followed.[2 Timothy 4:11] Thus at a time when all had forsaken him, one gone into Galatia, another into Dalmatia, hear what he says of this disciple: “Only Luke is with me.” (2 Tim. iv. 10.) And giving the Corinthians a charge concerning him, he says, “Whose praise is in the Gospel throughout all the Churches.” (2 Cor. viii. ...

Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 213, footnote 5 (Image)

Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans

A Commentary on the Acts of the Apostles (HTML)

Homily XXXIV on Acts xv. 35. (HTML)

CCEL Footnote 797 (In-Text, Margin)

... stones. And observe how Paul impeaches (Mark), and gives the reason. For of his exceeding humility he reverenced Barnabas, as having been partner with him in so great works, and being with him: but still he did not so reverence him, as to overlook (what was necessary). Now which of them advised best, it is not for us to pronounce: but thus far (we may affirm), that it was a great arrangement of Providence, if these were to be vouchsafed a second visitation, but those were not to be visited even once.[2 Timothy 4:11]

Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 269, footnote 3 (Image)

Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans

A Commentary on the Acts of the Apostles (HTML)

Homily XLIV on Acts xx. 17-21. (HTML)

CCEL Footnote 1023 (In-Text, Margin)

... pure from the blood of all men (because on my part) there is nothing lacking:” he is about to lay upon them the whole weight and burden: so he first mollifies their feelings by saying, “And now behold I know that ye shall see my face no more.” The consolation is twofold: both that “my face ye shall see no more,” for in heart I am with you: and that it was not they alone (who should see him no more): for, “ye shall see my face no more, ye all, among whom I have gone about preaching the Kingdom.”[2 Timothy 4:13] So that he may well (say), "Wherefore I take you to record (read διὸ μαρτ. for διαμαρτ.),—seeing I shall be with you no more—“that I am pure from the blood of all men.” (v. ...

Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 269, footnote 3 (Image)

Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans

A Commentary on the Acts of the Apostles (HTML)

Homily XLIV on Acts xx. 17-21. (HTML)

CCEL Footnote 1023 (In-Text, Margin)

... pure from the blood of all men (because on my part) there is nothing lacking:” he is about to lay upon them the whole weight and burden: so he first mollifies their feelings by saying, “And now behold I know that ye shall see my face no more.” The consolation is twofold: both that “my face ye shall see no more,” for in heart I am with you: and that it was not they alone (who should see him no more): for, “ye shall see my face no more, ye all, among whom I have gone about preaching the Kingdom.”[2 Timothy 4:20] So that he may well (say), "Wherefore I take you to record (read διὸ μαρτ. for διαμαρτ.),—seeing I shall be with you no more—“that I am pure from the blood of all men.” (v. ...

Nicene and Post-Nicene Fathers, Series 1, Volume 14, page 364, footnote 14 (Image)

Chrysostom: Homilies on the Gospel of St. John and the Epistle to the Hebrews

The Homilies of St. John Chrysostom on the Epistle to the Hebrews. (HTML)

Argument. (HTML)

CCEL Footnote 2689 (In-Text, Margin)

For as yet he was not arrested. Two years then he passed bound, in Rome; then he was set free; then, having gone into Spain, he saw Jews also in like manner; and then he returned to Rome, where also he was slain by Nero. The Epistle to Timothy then was later than this Epistle. For there he says, “For I am now ready to be offered”[2 Timothy 4:6]; there also he says, “In my first answer no man stood with me.” In many places they [the Hebrew Christians] had to contend with persecution, as also he says, writing to the Thessalonians, “Ye became followers of the churches of Judæa”: and writing to these very persons he says, “Ye took joyfully the spoiling of your goods.” Dost ...

Nicene and Post-Nicene Fathers, Series 1, Volume 14, page 364, footnote 15 (Image)

Chrysostom: Homilies on the Gospel of St. John and the Epistle to the Hebrews

The Homilies of St. John Chrysostom on the Epistle to the Hebrews. (HTML)

Argument. (HTML)

CCEL Footnote 2690 (In-Text, Margin)

For as yet he was not arrested. Two years then he passed bound, in Rome; then he was set free; then, having gone into Spain, he saw Jews also in like manner; and then he returned to Rome, where also he was slain by Nero. The Epistle to Timothy then was later than this Epistle. For there he says, “For I am now ready to be offered”; there also he says, “In my first answer no man stood with me.”[2 Timothy 4:16] In many places they [the Hebrew Christians] had to contend with persecution, as also he says, writing to the Thessalonians, “Ye became followers of the churches of Judæa”: and writing to these very persons he says, “Ye took joyfully the spoiling of your goods.” Dost thou see them contending? And if ...

Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 124, footnote 6 (Image)

Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine

The Church History of Eusebius. (HTML)

Book II (HTML)

Paul having been sent bound from Judea to Rome, made his Defense, and was acquitted of every Charge. (HTML)

CCEL Footnote 477 (In-Text, Margin)

3. But hear his testimony on these matters: “At my first answer,” he says, “no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge. Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.”[2 Timothy 4:16-17]

Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 124, footnote 7 (Image)

Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine

The Church History of Eusebius. (HTML)

Book II (HTML)

Paul having been sent bound from Judea to Rome, made his Defense, and was acquitted of every Charge. (HTML)

CCEL Footnote 478 (In-Text, Margin)

5. Wherefore he adds to the words, “And he delivered me from the mouth of the lion,” this sentence: “The Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom,”[2 Timothy 4:18] indicating his speedy martyrdom; which he also foretells still more clearly in the same epistle, when he writes, “For I am now ready to be offered, and the time of my departure is at hand.”

Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 124, footnote 9 (Image)

Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine

The Church History of Eusebius. (HTML)

Book II (HTML)

Paul having been sent bound from Judea to Rome, made his Defense, and was acquitted of every Charge. (HTML)

CCEL Footnote 480 (In-Text, Margin)

6. In his second epistle to Timothy, moreover, he indicates that Luke was with him when he wrote,[2 Timothy 4:11] but at his first defense not even he. Whence it is probable that Luke wrote the Acts of the Apostles at that time, continuing his history down to the period when he was with Paul.

Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 124, footnote 10 (Image)

Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine

The Church History of Eusebius. (HTML)

Book II (HTML)

Paul having been sent bound from Judea to Rome, made his Defense, and was acquitted of every Charge. (HTML)

CCEL Footnote 481 (In-Text, Margin)

6. In his second epistle to Timothy, moreover, he indicates that Luke was with him when he wrote, but at his first defense not even he.[2 Timothy 4:16] Whence it is probable that Luke wrote the Acts of the Apostles at that time, continuing his history down to the period when he was with Paul.

Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 133, footnote 4 (Image)

Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine

The Church History of Eusebius. (HTML)

Book III (HTML)

The First Ruler of the Church of Rome. (HTML)

CCEL Footnote 577 (In-Text, Margin)

1. the martyrdom of Paul and of Peter, Linus was the first to obtain the episcopate of the church at Rome. Paul mentions him, when writing to Timothy from Rome, in the salutation at the end of the epistle.[2 Timothy 4:21]

Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 136, footnote 8 (Image)

Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine

The Church History of Eusebius. (HTML)

Book III (HTML)

The First Successors of the Apostles. (HTML)

CCEL Footnote 608 (In-Text, Margin)

6. Timothy, so it is recorded, was the first to receive the episcopate of the parish in Ephesus, Titus of the churches in Crete.[2 Timothy 4:10]

Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 136, footnote 9 (Image)

Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine

The Church History of Eusebius. (HTML)

Book III (HTML)

The First Successors of the Apostles. (HTML)

CCEL Footnote 609 (In-Text, Margin)

7. But Luke,[2 Timothy 4:11] who was of Antiochian parentage and a physician by profession, and who was especially intimate with Paul and well acquainted with the rest of the apostles, has left us, in two inspired books, proofs of that spiritual healing art which he learned from them. One of these books is the Gospel, which he testifies that he wrote as those who were from the beginning eye witnesses and ministers of the word delivered unto him, all of whom, as he says, he followed accurately from the first. The ...

Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 137, footnote 2 (Image)

Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine

The Church History of Eusebius. (HTML)

Book III (HTML)

The First Successors of the Apostles. (HTML)

CCEL Footnote 616 (In-Text, Margin)

9. As to the rest of his followers, Paul testifies that Crescens was sent to Gaul;[2 Timothy 4:10] but Linus, whom he mentions in the Second Epistle to Timothy as his companion at Rome, was Peter’s successor in the episcopate of the church there, as has already been shown.

Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 137, footnote 2 (Image)

Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine

The Church History of Eusebius. (HTML)

Book III (HTML)

The First Successors of the Apostles. (HTML)

CCEL Footnote 616 (In-Text, Margin)

9. As to the rest of his followers, Paul testifies that Crescens was sent to Gaul;[2 Timothy 4:10] but Linus, whom he mentions in the Second Epistle to Timothy as his companion at Rome, was Peter’s successor in the episcopate of the church there, as has already been shown.

Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 137, footnote 2 (Image)

Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine

The Church History of Eusebius. (HTML)

Book III (HTML)

The First Successors of the Apostles. (HTML)

CCEL Footnote 616 (In-Text, Margin)

9. As to the rest of his followers, Paul testifies that Crescens was sent to Gaul;[2 Timothy 4:10] but Linus, whom he mentions in the Second Epistle to Timothy as his companion at Rome, was Peter’s successor in the episcopate of the church there, as has already been shown.

Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 137, footnote 3 (Image)

Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine

The Church History of Eusebius. (HTML)

Book III (HTML)

The First Successors of the Apostles. (HTML)

CCEL Footnote 617 (In-Text, Margin)

9. As to the rest of his followers, Paul testifies that Crescens was sent to Gaul; but Linus, whom he mentions in the Second Epistle to Timothy[2 Timothy 4:21] as his companion at Rome, was Peter’s successor in the episcopate of the church there, as has already been shown.

Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 221, footnote 3 (Image)

Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine

The Church History of Eusebius. (HTML)

Book V (HTML)

Catalogue of the Bishops of Rome. (HTML)

CCEL Footnote 1440 (In-Text, Margin)

1. “ blessed apostles having founded and established the church, entrusted the office of the episcopate to Linus. Paul speaks of this Linus in his Epistles to Timothy.[2 Timothy 4:21]

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 160, 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)

Prologue. (HTML)

CCEL Footnote 967 (In-Text, Margin)

men, distinguished neither by family nor education, and without any of the honourable notoriety that comes of an upright life, are ambitious of achieving fame by wicked ways. Of these was the famous Alexander, the coppersmith,[2 Timothy 4:14] a man of no sort of distinction at all,—no nobility of birth, no eloquence of speech, who never led a political party nor an army in the field; who never played the man in fight, but plied from day to day his ignominious craft, and won fame for nothing but his mad violence against Saint Paul.

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 298, 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)

To Uranius Bishop of Emesa. (HTML)

CCEL Footnote 1912 (In-Text, Margin)

... delighted that we who correspond in character should have corresponded by letter. But I do not quite see what you mean by saying “Are not these my words?” If it were said only for the sake of salutation, I am not annoyed at it; but if it is intended to remind me of the advice which recommended silence, and of the so-called œconomy, I am very much obliged, but I do not accept the suggestion. For the divine Apostle charges us to take quite the opposite course. “Be instant in season and out of season.”[2 Timothy 4:2] And the Lord says to this very spokesman, “Be not afraid, but speak” and to Isaiah, “Cry aloud, spare not” and to Moses “Go down, charge the people” and to Ezekiel “I have made thee a watchman unto the house of Israel,” and it shall be “if thou warn ...

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 322, footnote 13 (Image)

Theodoret, Jerome and Gennadius, Rufinus and Jerome

The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)

Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)

To John the Œconomus. (HTML)

CCEL Footnote 2139 (In-Text, Margin)

... our Lord Jesus Christ, that great shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work, to do His will, working in you that which is well pleasing in His sight, through Jesus Christ; to whom be glory for ever and ever. Amen.” And not only when glorifying, but also when exhorting and protesting, the Apostle conjoins the Christ with God the Father. To the blessed Timothy he exclaims “I charge thee therefore before God and the Lord Jesus Christ.”[2 Timothy 4:1] And again “I give thee charge in the sight of God who quickeneth all things, and before Jesus Christ, who before Pontius Pilate witnessed a good confession; that thou keep this commandment without spot, unrebukable, until the appearing of our Lord ...

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 341, 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)

Letter written by Theodoretus, Bishop of Cyrus, from Chalcedon to Alexander of Hierapolis. (HTML)

CCEL Footnote 2283 (In-Text, Margin)

We have left no means untried, of courtesy, of sternness, of entreaty, of eloquence before the most pious emperor, and the illustrious assembly, testifying before God who sees all things and our Lord Jesus Christ who shall judge the world in justice,[2 Timothy 4:1] and the Holy Spirit and his elect angels, lest the Faith be despised which is now being corrupted by the maintainers and bold subscribers of heretical doctrines: and that charge be given for it to be laid down in the same terms as at Nicæa and for the rejection of the heresy introduced to the loss and ruin of true religion. Up to this time however we have produced not the ...

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 502, footnote 3 (Image)

Theodoret, Jerome and Gennadius, Rufinus and Jerome

Life and Works of Rufinus with Jerome's Apology Against Rufinus. (HTML)

Jerome's Apology for Himself Against the Books of Rufinus. (HTML)

Book II (HTML)

A criticism on Rufinus' Apology to Anastasius. His excuses for not coming to Rome are absurd. His parents are dead and the journey is easy. No one ever heard before of his being imprisoned or exiled for the faith. (HTML)

CCEL Footnote 3085 (In-Text, Margin)

I only wonder that he did not add[2 Timothy 4:7] “The prisoner of Jesus Christ,” or “I was delivered from the jaw of the lion,” or “I fought with beasts at Alexandria,” or “I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness.” What exiles, what imprisonments are these which he describes? I blush for this open falsehood. As if imprisonment and exile would be inflicted without judicial sentences! I should like to have a list of these imprisonments and of the various ...

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 502, footnote 3 (Image)

Theodoret, Jerome and Gennadius, Rufinus and Jerome

Life and Works of Rufinus with Jerome's Apology Against Rufinus. (HTML)

Jerome's Apology for Himself Against the Books of Rufinus. (HTML)

Book II (HTML)

A criticism on Rufinus' Apology to Anastasius. His excuses for not coming to Rome are absurd. His parents are dead and the journey is easy. No one ever heard before of his being imprisoned or exiled for the faith. (HTML)

CCEL Footnote 3085 (In-Text, Margin)

I only wonder that he did not add[2 Timothy 4:17] “The prisoner of Jesus Christ,” or “I was delivered from the jaw of the lion,” or “I fought with beasts at Alexandria,” or “I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness.” What exiles, what imprisonments are these which he describes? I blush for this open falsehood. As if imprisonment and exile would be inflicted without judicial sentences! I should like to have a list of these imprisonments and of the various ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 235, footnote 5 (Image)

Athanasius: Select Writings and Letters

Circular to Bishops of Egypt and Libya. (Ad Episcopos Ægypti Et Libyæ Epistola Encyclica.) (HTML)

To the Bishops of Egypt. (HTML)

Chapter II (HTML)

CCEL Footnote 1276 (In-Text, Margin)

... fellows gave them an opening for persecuting and for seeking to kill me. For this is what they thirst after; and they continue to this day to desire to shed my blood. But of these things I have no care; for I know and am persuaded that they who endure shall receive a reward from our Saviour; and that ye also, if ye endure as the Fathers did, and shew yourselves examples to the people, and overthrow these strange and alien devices of impious men, shall be able to glory, and say, We have ‘kept the Faith[2 Timothy 4:7];’ and ye shall receive the ‘crown of life,’ which God ‘hath promised to them that love Him.’ And God grant that I also together with you may inherit the promises, which, were given, not to Paul only, but also to all them that ‘have loved the ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 235, footnote 7 (Image)

Athanasius: Select Writings and Letters

Circular to Bishops of Egypt and Libya. (Ad Episcopos Ægypti Et Libyæ Epistola Encyclica.) (HTML)

To the Bishops of Egypt. (HTML)

Chapter II (HTML)

CCEL Footnote 1278 (In-Text, Margin)

... receive a reward from our Saviour; and that ye also, if ye endure as the Fathers did, and shew yourselves examples to the people, and overthrow these strange and alien devices of impious men, shall be able to glory, and say, We have ‘kept the Faith;’ and ye shall receive the ‘crown of life,’ which God ‘hath promised to them that love Him.’ And God grant that I also together with you may inherit the promises, which, were given, not to Paul only, but also to all them that ‘have loved the appearing[2 Timothy 4:8] ’ of our Lord, and Saviour, and God, and universal King, Jesus Christ; through whom to the Father be glory and dominion in the Holy Spirit, both now and for ever, world without end. Amen.

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 261, footnote 10 (Image)

Athanasius: Select Writings and Letters

Defence of His Flight. (Apologia de Fuga.) (HTML)

Defence of His Flight. (Apologia de Fuga.) (HTML)

The Saints who fled were no cowards. (HTML)

CCEL Footnote 1475 (In-Text, Margin)

... to meet Ahab, and to reprove Ahaziah. And Peter, who had hid himself for fear of the Jews, and the Apostle Paul who was let down in a basket, and fled, when they were told, ‘Ye must bear witness at Rome,’ deferred not the journey; yea, rather, they departed rejoicing; the one as hastening to meet his friends, received his death with exultation; and the other shrunk not from the time when it came, but gloried in it, saying, ‘For I am now ready to be offered, and the time of my departure is at hand[2 Timothy 4:6].’

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 506, footnote 2 (Image)

Athanasius: Select Writings and Letters

Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)

The Festal Letters, and their Index. (HTML)

Festal Letters. (HTML)

For 329. Easter-day xi Pharmuthi; viii Id. April; Ær. Dioclet. 45; Coss. Constantinus Aug. VIII. Constantinus Cæs. IV; Præfect. Septimius Zenius; Indict. II. (HTML)

CCEL Footnote 3885 (In-Text, Margin)

... season calls us to keep the feast. Again, ‘the Sun of Righteousness, causing His divine beams to rise upon us, proclaims beforehand the time of the feast, in which, obeying Him, we ought to celebrate it, lest when the time has passed by, gladness likewise may pass us by. For discerning the time is one of the duties most urgent on us, for the practice of virtue; so that the blessed Paul, when instructing his disciple, teaches him to observe the time, saying, ‘Stand (ready) in season, and out of season[2 Timothy 4:2] ’—that knowing both the one and the other, he might do things befitting the season, and avoid the blame of unseasonableness. For thus the God of all, after the manner of wise Solomon, distributes everything in time and season, to the end that, in ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 559, footnote 10 (Image)

Athanasius: Select Writings and Letters

Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)

The Festal Letters, and their Index. (HTML)

Personal Letters. (HTML)

Letter to Dracontius. Written A.D. 354 or 355. (HTML)

CCEL Footnote 4618 (In-Text, Margin)

... the gospel.’ But, as it was ‘woe to me’ if he did not preach, so, in teaching and preaching the gospel, he had his converts as his joy and crown. This explains why the saint was zealous to preach as far as Illyricum, and not to shrink from proceeding to Rome, or even going as far as the Spains, in order that the more he laboured, he might receive so much the greater reward for his labour. He boasted then that he had fought the good fight, and was confident that he should receive the great crown[2 Timothy 4:7-8]. Therefore, beloved Dracontius, whom are you imitating in your present action? Paul, or men unlike him? For my part, I pray that you, and myself, may prove an imitator of all the saints.

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 40, footnote 18 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Eustochium. (HTML)

CCEL Footnote 661 (In-Text, Margin)

... perils in the wilderness, in perils in the sea, in perils among false brethren, in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.” Which of us can claim the veriest fraction of the virtues here enumerated? Yet it was these which afterwards made him bold to say: “I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness which the Lord, the righteous Judge, shall give me at that day.”[2 Timothy 4:7-8]

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 207, footnote 6 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Eustochium. (HTML)

CCEL Footnote 2958 (In-Text, Margin)

22. However, she has finished her course, she has kept the faith, and now she enjoys the crown of righteousness.[2 Timothy 4:7-8] She follows the Lamb whithersoever he goes. She is filled now because once she was hungry. With joy does she sing: “as we have heard, so have we seen in the city of the Lord of hosts, in the city of our God.” O blessed change! Once she wept but now laughs for evermore. Once she despised the broken cisterns of which the prophet speaks; but now she has found in the Lord a fountain of life. Once she wore haircloth but now she is clothed in ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 255, footnote 15 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Principia. (HTML)

CCEL Footnote 3551 (In-Text, Margin)

7. When the needs of the Church at length brought me to Rome in company with the reverend pontiffs, Paulinus and Epiphanius—the first of whom ruled the church of the Syrian Antioch while the second presided over that of Salamis in Cyprus,—I in my modesty was for avoiding the eyes of highborn ladies, yet she pleaded so earnestly, “both in season and out of season”[2 Timothy 4:2] as the apostle says, that at last her perseverance overcame my reluctance. And, as in those days my name was held in some renown as that of a student of the scriptures, she never came to see me that she did not ask me some question concerning them, nor would she at once acquiesce in my explanations but on the ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 275, footnote 3 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Ctesiphon. (HTML)

CCEL Footnote 3812 (In-Text, Margin)

4. Such being the state of the case, what object is served by “silly women laden with sins, carried about with every wind of doctrine, ever learning and never able to come to the knowledge of the truth?” Or how is the cause helped by the men who dance attendance upon these, men with itching ears[2 Timothy 4:3] who know neither how to hear nor how to speak? They confound old mire with new cement and, as Ezekiel says, daub a wall with untempered mortar; so that, when the truth comes in a shower, they are brought to nought. It was with the help of the harlot Helena that Simon Magus founded his sect. Bands of women accompanied Nicolas of Antioch that deviser ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 456, footnote 14 (Image)

Jerome: Letters and Select Works

Treatises. (HTML)

Against the Pelagians. (HTML)

Book I (HTML)

CCEL Footnote 5192 (In-Text, Margin)

... perfect in respect of true and finished righteousness. But that one differs from another, and that one man’s righteousness is not the same as another’s, no one doubts; nor again that one may be greater or less than another, and yet that, relatively to their own status and capacity, men may be called righteous who are not righteous when compared with others. For instance, the Apostle Paul, the chosen vessel who laboured more than all the Apostles, was, I suppose, righteous when he wrote to Timothy,[2 Timothy 4:7-8] “I have fought the good fight, I have finished the course, I have kept the faith: henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, shall give to me at that day: and not only to me, but also to all ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 473, footnote 2 (Image)

Jerome: Letters and Select Works

Treatises. (HTML)

Against the Pelagians. (HTML)

Book III (HTML)

CCEL Footnote 5294 (In-Text, Margin)

... physical weakness, so long as his mind is set upon righteousness and the string is well stretched upon the lyre. But if a man grow a little remiss it is with him as with the boatman pulling against the stream, who finds that, if he slackens but for a moment, the craft glides back and he is carried by the flowing waters whither he would not. Such is the state of man; if we are a little careless we learn our weakness, and find that our power is limited. Do you suppose that the Apostle Paul, when he wrote[2 Timothy 4:13] “the coat (or cloak) that I left at Troas with Carpus, bring when thou comest, and the books, especially the parchments,” was thinking of heavenly mysteries, and not of those things which are required for daily life and to satisfy our bodily ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 474, footnote 3 (Image)

Jerome: Letters and Select Works

Treatises. (HTML)

Against the Pelagians. (HTML)

Book III (HTML)

CCEL Footnote 5297 (In-Text, Margin)

... the blow to be given: “God shall strike thee, thou whited wall.” We miss the patience of the Saviour Who was led as a lamb to the slaughter, and opened not His mouth, but mercifully said to the smiter, “If I have spoken evil, bear witness of the evil; but if well, why smitest thou Me?” We do not disparage the Apostle, but declare the glory of God Who suffered in the flesh and overcame the evil inflicted on the flesh and the weakness of the flesh—to say nothing of what the Apostle says elsewhere:[2 Timothy 4:14] “Alexander, the coppersmith, did me much evil; the Lord, the righteous Judge, will recompense him in that day.”

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 107, footnote 3 (Image)

Cyril of Jerusalem, Gregory Nazianzen

The Catechetical Lectures of S. Cyril. (HTML)

On the Clause, And Shall Come in Glory to Judge the Quick and the Dead; Of Whose Kingdom There Shall Be No End. (HTML)

CCEL Footnote 1852 (In-Text, Margin)

... all power and signs and lying wonders, and with all deceit of unrighteousness for them that are perishing. Thus wrote Paul, and now is the falling away. For men have fallen away from the right faith; and some preach the identity of the Son with the Father, and others dare to say that Christ was brought into being out of nothing. And formerly the heretics were manifest; but now the Church is filled with heretics in disguise. For men have fallen away from the truth, and have itching ears[2 Timothy 4:3]. Is it a plausible discourse? all listen to it gladly. Is it a word of correction? all turn away from it. Most have departed from right words, and rather choose the evil, than desire the good. This therefore is the falling away, and the enemy ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 285, footnote 1 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

The First Theological Oration.  A Preliminary Discourse Against the Eunomians. (HTML)

CCEL Footnote 3383 (In-Text, Margin)

I. I am to speak against persons who pride themselves on their eloquence; so, to begin with a text of Scripture, “Behold, I am against thee, O thou proud one,” not only in thy system of teaching, but also in thy hearing, and in thy tone of mind. For there are certain persons who have not only their ears[2 Timothy 4:3] and their tongues, but even, as I now perceive, their hands too, itching for our words; who delight in profane babblings, and oppositions of science falsely so called, and strifes about words, which tend to no profit; for so Paul, the Preacher and Establisher of the “Word cut short,” the disciple and teacher of the Fishermen, calls ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 409, footnote 7 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

Funeral Oration on the Great S. Basil, Bishop of Cæsarea in Cappadocia. (HTML)

CCEL Footnote 4483 (In-Text, Margin)

... inscriptions on tablets; not giving directions for one small nation only like that of the Jews, concerning meats and drinks, temporary sacrifices, and purifications of the flesh; but for every nation and part of the world, concerning the Word of truth, the source of our salvation. Again, since unreasoning action and unpractical reasoning are alike ineffectual, he added to his reasoning the succour which comes from action; he paid visits, sent messages, gave interviews, instructed, reproved, rebuked,[2 Timothy 4:2] threatened, reproached, undertook the defence of nations, cities and individuals, devising every kind of succour, and procuring from every source specifics for disease: a second Bezaleel, an architect of the Divine tabernacle, applying every ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 421, footnote 7 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

Funeral Oration on the Great S. Basil, Bishop of Cæsarea in Cappadocia. (HTML)

CCEL Footnote 4580 (In-Text, Margin)

78. But when, after he had finished his course, and kept the faith,[2 Timothy 4:7] he longed to depart, and the time for his crown was approaching, he did not hear the summons: “Get thee up into the mountain and die,” but “Die and come up to us.” And here again he wrought a wonder in no wise inferior to those mentioned before. For when he was almost dead, and breathless, and had lost the greater part of his powers; he grew stronger in his last words, so as to depart with the utterances of religion, and, by ordaining the most excellent of his ...

Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 13, footnote 2 (Image)

Basil: Letters and Select Works

De Spiritu Sancto. (HTML)

In how many ways “Through whom” is used; and in what sense “with whom” is more suitable.  Explanation of how the Son receives a commandment, and how He is sent. (HTML)

CCEL Footnote 877 (In-Text, Margin)

... Creator Word, the Only begotten God, apportioning His succour according to the measure of the needs of each, distributes mercies various and manifold on account of the many kinds and characters of the recipients of His bounty, but appropriate to the necessities of individual requirements. Those that are confined in the darkness of ignorance He enlightens: for this reason He is true Light. Portioning requital in accordance with the desert of deeds, He judges: for this reason He is righteous Judge.[2 Timothy 4:8] “For the Father judgeth no man, but hath committed all judgment to the Son.” Those that have lapsed from the lofty height of life into sin He raises from their fall: for this reason He is Resurrection. Effectually working by the touch of His power ...

Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 41, footnote 1 (Image)

Basil: Letters and Select Works

De Spiritu Sancto. (HTML)

Of the origin of the word “with,” and what force it has.  Also concerning the unwritten laws of the church. (HTML)

CCEL Footnote 1269 (In-Text, Margin)

66. Of the beliefs and practices whether generally accepted or publicly enjoined which are preserved in the Church[2 Timothy 4:17] some we possess derived from written teaching; others we have received delivered to us “in a mystery” by the tradition of the apostles; and both of these in relation to true religion have the same force. And these no one will gainsay;—no one, at all events, who is even moderately versed in the institutions of the Church. For were we to attempt to reject such customs as have no written authority, on the ground that the importance they ...

Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 129, footnote 4 (Image)

Basil: Letters and Select Works

The Letters. (HTML)

Without address.  On the Perfection of the Life of Solitaries. (HTML)

CCEL Footnote 1961 (In-Text, Margin)

3. The Christian ought not to grudge another’s reputation, nor rejoice over any man’s faults; he ought in Christ’s love to grieve and be afflicted at his brother’s faults, and rejoice over his brother’s good deeds. He ought not to be indifferent or silent before sinners. He who shows another to be wrong ought to do so with all tenderness,[2 Timothy 4:2] in the fear of God, and with the object of converting the sinner. He who is proved wrong or rebuked ought to take it willingly, recognizing his own gain in being set right. When any one is being accused, it is not right for another, before him or any one else, to contradict the accuser; but if at any time the charge seems ...

Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 129, footnote 5 (Image)

Basil: Letters and Select Works

The Letters. (HTML)

Without address.  On the Perfection of the Life of Solitaries. (HTML)

CCEL Footnote 1962 (In-Text, Margin)

3. The Christian ought not to grudge another’s reputation, nor rejoice over any man’s faults; he ought in Christ’s love to grieve and be afflicted at his brother’s faults, and rejoice over his brother’s good deeds. He ought not to be indifferent or silent before sinners. He who shows another to be wrong ought to do so with all tenderness, in the fear of God, and with the object of converting the sinner.[2 Timothy 4:2] He who is proved wrong or rebuked ought to take it willingly, recognizing his own gain in being set right. When any one is being accused, it is not right for another, before him or any one else, to contradict the accuser; but if at any time the charge seems groundless to any one, he ought ...

Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 244, footnote 4 (Image)

Basil: Letters and Select Works

The Letters. (HTML)

To the Neocæsareans. (HTML)

CCEL Footnote 2746 (In-Text, Margin)

... justifying himself, condemned the publican) let him come with me to the physician; let him not “judge before the time until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.” Let him remember the words, “Judge not, and ye shall not be judged;” and “Condemn not, and ye shall not be condemned.” [In a word, brethren, if my offences admit of cure, why does not such an one obey the teacher of the Churches, “Reprove, exhort, rebuke”?[2 Timothy 4:2] If, on the other hand, my iniquity be past cure, why does he not withstand me to the face, and, by publishing my transgressions, deliver the Churches from the mischief which I bring on them?] Do not put up with the calumny uttered against me within ...

Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 182, footnote 1 (Image)

Hilary of Poitiers, John of Damascus

Title Page (HTML)

De Trinitate or On the Trinity. (HTML)

De Trinitate or On the Trinity. (HTML)

Book X (HTML)

CCEL Footnote 1095 (In-Text, Margin)

2. Not unmindful of this sin of wilfulness, the Apostle, writing to Timothy, after many injunctions to bear witness to the faith and to preach the word, adds, For the time will come when they will not endure sound doctrine, but having itching ears will heap up teachers to themselves after their own lusts, and will turn away their ears from the truth, and turn aside unto fables[2 Timothy 4:3-4]. For when their unhallowed zeal shall drive them beyond the endurance of sound doctrine, they will heap up teachers for their lusts, that is, construct schemes of doctrine to suit their own desires, not wishing to be taught, but getting together teachers who will tell them what they wish: that the crowd ...

Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 194, footnote 4 (Image)

Hilary of Poitiers, John of Damascus

Title Page (HTML)

De Trinitate or On the Trinity. (HTML)

De Trinitate or On the Trinity. (HTML)

Book X (HTML)

CCEL Footnote 1173 (In-Text, Margin)

46. Daniel, whose meat was the scanty portion of a prophet, did not fear the lions’ den. The Apostles rejoiced in suffering and death for the Name of Christ. To Paul his sacrifice was the crown of righteousness[2 Timothy 4:6]. The Martyrs sang hymns as they offered their necks to the executioner, and climbed with psalms the blazing logs piled for them. The consciousness of faith takes away the weakness of nature, transforms the bodily senses that they feel no pain, and so the body is strengthened by the fixed purpose of the soul, and feels nothing except the impulse of its enthusiasm. The suffering which the mind ...

Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 194, footnote 4 (Image)

Hilary of Poitiers, John of Damascus

Title Page (HTML)

De Trinitate or On the Trinity. (HTML)

De Trinitate or On the Trinity. (HTML)

Book X (HTML)

CCEL Footnote 1173 (In-Text, Margin)

46. Daniel, whose meat was the scanty portion of a prophet, did not fear the lions’ den. The Apostles rejoiced in suffering and death for the Name of Christ. To Paul his sacrifice was the crown of righteousness[2 Timothy 4:8]. The Martyrs sang hymns as they offered their necks to the executioner, and climbed with psalms the blazing logs piled for them. The consciousness of faith takes away the weakness of nature, transforms the bodily senses that they feel no pain, and so the body is strengthened by the fixed purpose of the soul, and feels nothing except the impulse of its enthusiasm. The suffering which the mind ...

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 11, footnote 1 (Image)

Ambrose: Select Works and Letters

Dogmatic Treatises, Ethical Works, and Sermons. (HTML)

On the Duties of the Clergy. (HTML)

Book I. (HTML)

Chapter XV. Those who are dissatisfied with the fact that the good receive evil, and the evil good, are shown by the example of Lazarus, and on the authority of Paul, that punishments and rewards are reserved for a future life. (HTML)

CCEL Footnote 99 (In-Text, Margin)

... this is but right. For in a contest there is much labour needed—and after the contest victory falls to some, to others disgrace. Is the palm ever given or the crown granted before the course is finished? Paul writes well; He says: “I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day; and not to me only, but unto all them also that love His appearing.”[2 Timothy 4:7-8] “In that day,” he says, He will give it—not here. Here he fought, in labours, in dangers, in shipwrecks, like a good wrestler; for he knew how that “through much tribulation we must enter into the kingdom of God.” Therefore no one can receive a ...

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 206, footnote 12 (Image)

Ambrose: Select Works and Letters

Dogmatic Treatises, Ethical Works, and Sermons. (HTML)

Exposition of the Christian Faith. (HTML)

Book I. (HTML)

Chapter V. The various blasphemies uttered by the Arians against Christ are cited. Before these are replied to, the orthodox are admonished to beware of the captious arguments of philosophers, forasmuch as in these especially did the heretics put their trust. (HTML)

CCEL Footnote 1741 (In-Text, Margin)

36. They say that the Son of God had a beginning in time, whereas He Himself is the source and ordainer of time and all that therein is.[2 Timothy 4:10] We are men, and we would not be limited to time. We began to exist once, and we believe that we shall have a timeless existence. We desire after immortality—how, then, can we deny the eternity of God’s Son, Whom God declares to be eternal by nature, not by grace?

Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 441, footnote 1 (Image)

Ambrose: Select Works and Letters

Selections from the Letters of St. Ambrose. (HTML)

Letter XL: To Theodosius as to the Burning of a Jewish Synagogue. (HTML)

CCEL Footnote 3552 (In-Text, Margin)

... patiently offer myself for you, though not willingly, for I had rather that without my peril you might be acceptable to God and glorious. But if the guilt of silence and dissimulation on my part would both weigh me down and not set you free, I had rather that you should think me too importunate, than useless and base. Since it is written, as the holy Apostle Paul says, whose teaching you cannot controvert: “Be instant, in season, out of season, reprove, entreat, rebuke with all patience and doctrine.”[2 Timothy 4:2]

Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 136, footnote 4 (Image)

Sulpitius Severus, Vincent of Lerins, John Cassian

The Commonitory of Vincent of Lérins, For the Antiquity and Universality of the Catholic Faith Against the Profane Novelties of All Heresies. (HTML)

Chapter VII. How Heretics, craftily cite obscure passages in ancient writers in support of their own novelties. (HTML)

CCEL Footnote 446 (In-Text, Margin)

... are deterred not only by the Church’s discipline, but also by the censure of apostolical authority. For every one knows how gravely, how severely, how vehemently, the blessed apostle Paul inveighs against certain, who, with marvellous levity, had “been so soon removed from him who had called them to the grace of Christ to another Gospel, which was not another;” “who had heaped to themselves teachers after their own lusts, turning away their ears from the truth, and being turned aside unto fables;”[2 Timothy 4:3-4] “having damnation because they had cast off their first faith;” who had been deceived by those of whom the same apostle writes to the Roman Christians, “Now, I beseech you, brethren, mark them which cause divisions and offences, contrary to the ...

Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 240, footnote 1 (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 V. Of the Spirit of Gluttony. (HTML)

Chapter XVII. That the foundation and basis of the spiritual combat must be laid in the struggle against gluttony. (HTML)

CCEL Footnote 848 (In-Text, Margin)

... heavenly Jerusalem, he has a mark set, towards which his heart is swiftly directed without swerving. He does not run uncertainly, because, “forgetting those things which are behind, he reaches forth to those that are before, pressing towards the mark for the prize of the high calling of God in Christ Jesus,” whither he ever directs his mental gaze, and hastening towards it with all speed of heart, proclaims with confidence, “I have fought a good fight, I have finished my course, I have kept the faith.”[2 Timothy 4:7] And because he knows he has run unweariedly “after the odour of the ointment” of Christ with ready devotion of heart, and has won the battle of the spiritual combat by the chastisement of the flesh, he boldly concludes and says, “Henceforth there is ...

Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 240, 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 V. Of the Spirit of Gluttony. (HTML)

Chapter XVII. That the foundation and basis of the spiritual combat must be laid in the struggle against gluttony. (HTML)

CCEL Footnote 850 (In-Text, Margin)

... “after the odour of the ointment” of Christ with ready devotion of heart, and has won the battle of the spiritual combat by the chastisement of the flesh, he boldly concludes and says, “Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, will give to me in that day.” And that he might open up to us also a like hope of reward, if we desire to imitate him in the struggle of his course, he added: “But not to me only, but to all also who love His coming;”[2 Timothy 4:8] declaring that we shall be sharers of his crown in the day of judgment, if we love the coming of Christ—not that one only which will be manifest to men even against their will; but also this one which daily comes to pass in holy souls—and if we gain ...

Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 369, 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 VII. First Conference of Abbot Serenus. On Inconstancy of Mind, and Spiritual Wickedness. (HTML)

Chapter XXI. Of the fact that devils struggle with men not without effort on their part. (HTML)

CCEL Footnote 1479 (In-Text, Margin)

... i.e., saints and perfect men. Otherwise no contest or struggle, but only a simple deception of men, and one free from anxiety on their part would be assigned to them. And how then would the Apostle’s words stand, where he says: “We wrestle not against flesh and blood, but against principalities, against powers, against world-rulers of this darkness, against spiritual wickedness in heavenly places;” and this too: “So fight I, not as one that beateth the air;” and again: “I have fought a good fight”?[2 Timothy 4:7] For where it is spoken of as a fight, and conflict, and battle, there must be effort and exertion and anxiety on both sides, and equally there must either be in store for them chagrin and confusion for their failure, or delight consequent upon their ...

Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 24, footnote 2 (Image)

Leo the Great, Gregory the Great

The Letters and Sermons of Leo the Great. (HTML)

Letters. (HTML)

To Turribius, Bishop of Asturia, upon the errors of the Priscillianists. (HTML)

CCEL Footnote 161 (In-Text, Margin)

... 19..” What then is the use of admitting into the heart what the law has not taught, prophecy has not sung, the truth of the Gospel has not proclaimed, the Apostles’ teaching has not handed down? But these things are suited to the minds of those of whom the Apostle speaks, “For the time will come when they will not endure sound doctrine, but having itching ears, will heap to themselves teachers after their own lusts: and will turn away indeed their hearing from the truth, and turn aside unto fables[2 Timothy 4:3-4].” And so we can have nothing in common with men who dare to teach or believe such things, and strive by any means in their power to persuade men that the substance of flesh is foreign to the hope of resurrection, and so break down the whole mystery ...