Early Church Fathers Scripture Index : Texts
Hebrews 9
There are 62 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 392, footnote 3 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book III (HTML)
CCEL Footnote 2535 (In-Text, Margin)
... sustinuisset, erat continens, divinitatem sibi comparavit Jesus; edebat et bibebat peculiari modo, non reddens cibos; tanta ei inerat vis continentiæ, ut etiam nutrimentum in eo non interierit, quoniam ipse non habuit interitum.” Nos ergo propter dilectionem in Dominum, et propter ipsum honestum, amplectimur continentiam, templum Spiritus sanctificantes. Honestum enim est, “propter regnum cœlorum seipsum castrare” ab omni cupidirate, et “emundare conscientiam a mortuis operibus, ad serviendum Deo viventi.”[Hebrews 9:14] Qui autem propier odium adversus carnem susceptum a conjugali conjunctione, et eorum qui conveniunt ciborum participatione, liberari desiderant, indocti sunt et impii, et absque ratione continentes, sicut aliæ genres plurimæ. Brachmanes quidem certe ...
Ante-Nicene Fathers, Volume 3, page 317, footnote 12 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book II. Wherein Tertullian shows that the creator, or demiurge, whom Marcion calumniated, is the true and good God. (HTML)
God's Dealings with Adam at the Fall, and with Cain After His Crime, Admirably Explained and Defended. (HTML)
... condition under law subject to death, yet was hope preserved to him by the Lord’s saying, “Behold, Adam is become as one of us;” that is, in consequence of the future taking of the man into the divine nature. Then what follows? “And now, lest he put forth his hand, and take also of the tree of life, (and eat), and live for ever.” Inserting thus the particle of present time, “And now,” He shows that He had made for a time, and at present, a prolongation of man’s life. Therefore He did not actually[Hebrews 9:8] curse Adam and Eve, for they were candidates for restoration, and they had been relieved by confession. Cain, however, He not only cursed; but when he wished to atone for his sin by death, He even prohibited his dying, so that he had to bear the ...
Ante-Nicene Fathers, Volume 3, page 327, footnote 9 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book III. Wherein Christ is shown to be the Son of God, Who created the world; to have been predicted by the prophets; to have taken human flesh like our own, by a real incarnation. (HTML)
Prophecy Sets Forth Two Different Conditions of Christ, One Lowly, the Other Majestic. This Fact Points to Two Advents of Christ. (HTML)
... pure diadem; in other words, with the glory and honour of His second advent. If I may offer, moreover, an interpretation of the two goats which were presented on “the great day of atonement,” do they not also figure the two natures of Christ? They were of like size, and very similar in appearance, owing to the Lord’s identity of aspect; because He is not to come in any other form, having to be recognised by those by whom He was also wounded and pierced. One of these goats was bound with scarlet,[Hebrews 9:19] and driven by the people out of the camp into the wilderness, amid cursing, and spitting, and pulling, and piercing, being thus marked with all the signs of the Lord’s own passion; while the other, by being offered up for sins, and given to the ...
Ante-Nicene Fathers, Volume 3, page 375, footnote 13 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book IV. In Which Tertullian Pursues His Argument. Jesus is the Christ of the Creator. He Derives His Proofs from St. Luke's Gospel; That Being the Only Historical Portion of the New Testament Partially Accepted by Marcion. This Book May Also Be Regarded as a Commentary on St. Luke. It Gives Remarkable Proof of Tertullian's Grasp of Scripture, and Proves that “The Old Testament is Not Contrary to the New.“ It Also Abounds in Striking Expositions of Scriptural Passages, Embracing Profound Views of Revelation, in Connection with the Nature of Man. (HTML)
Concerning the Centurion's Faith. The Raising of the Widow's Son. John Baptist, and His Message to Christ; And the Woman Who Was a Sinner. Proofs Extracted from All of the Relation of Christ to the Creator. (HTML)
... in His own beneficent acts and miracles, or else how happens it that He quietly permitted these persons to remain so long in their error, especially as He came for the very purpose to cure them of their error? But John is offended when he hears of the miracles of Christ, as of an alien god. Well, I on my side will first explain the reason of his offence, that I may the more easily explode the scandal of our heretic. Now, that the very Lord Himself of all might, the Word and Spirit of the Father,[Hebrews 9:14] was operating and preaching on earth, it was necessary that the portion of the Holy Spirit which, in the form of the prophetic gift, had been through John preparing the ways of the Lord, should now depart from John, and return back again of course ...
Ante-Nicene Fathers, Volume 4, page 40, footnote 5 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
To His Wife. (HTML)
I (HTML)
Marriage Lawful, But Not Polygamy. (HTML)
... due time) to supervene. (Nor was that enough:) for it was meet that causes for making up the deficiencies of the Law should have forerun (Him who was to supply those deficiencies). And so to the Law presently had to succeed the Word of God introducing the spiritual circumcision. Therefore, by means of the wide licence of those days, materials for subsequent emendations were furnished beforehand, of which materials the Lord by His Gospel, and then the apostle in the last days of the (Jewish) age,[Hebrews 9:26] either cut off the redundancies or regulated the disorders.
Ante-Nicene Fathers, Volume 4, page 147, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
Appendix (HTML)
Five Books in Reply to Marcion. (HTML)
Of the Harmony of the Old and New Laws. (HTML)
Dead fates.[Hebrews 9:14] The Gospel, four in number, one
Ante-Nicene Fathers, Volume 4, page 157, footnote 21 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
Appendix (HTML)
Five Books in Reply to Marcion. (HTML)
Of Marcion's Antitheses. (HTML)
With water mixt the seer[Hebrews 9:19-22] (thus from on high
Ante-Nicene Fathers, Volume 4, page 157, footnote 22 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
Appendix (HTML)
Five Books in Reply to Marcion. (HTML)
Of Marcion's Antitheses. (HTML)
Semblance devoid of virtue:[Hebrews 9:13] but behold
Ante-Nicene Fathers, Volume 4, page 158, footnote 3 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
Appendix (HTML)
Five Books in Reply to Marcion. (HTML)
Of Marcion's Antitheses. (HTML)
Hearing, sight, step inert, He cleansed; and, for a “book,”[Hebrews 9:19]
Ante-Nicene Fathers, Volume 4, page 158, footnote 15 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
Appendix (HTML)
Five Books in Reply to Marcion. (HTML)
Of Marcion's Antitheses. (HTML)
With lambs’skins[Hebrews 9:3] dyed with heaven’s hue; within
Ante-Nicene Fathers, Volume 4, page 158, footnote 16 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
Appendix (HTML)
Five Books in Reply to Marcion. (HTML)
Of Marcion's Antitheses. (HTML)
With lambs’skins dyed with heaven’s hue; withinGold-clad;[Hebrews 9:3-4] and all between of wood. Here are so
Ante-Nicene Fathers, Volume 4, page 159, footnote 10 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
Appendix (HTML)
Five Books in Reply to Marcion. (HTML)
Of Marcion's Antitheses. (HTML)
Blood”[Hebrews 9:7] —it did offer, shedding out the gore
Ante-Nicene Fathers, Volume 4, page 273, footnote 1 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book II (HTML)
On the Beginning of the World, and Its Causes. (HTML)
... called an age, is said to be the conclusion of many ages. Now the holy apostle teaches that in that age which preceded this, Christ did not suffer, nor even in the age which preceded that again; and I know not that I am able to enumerate the number of anterior ages in which He did not suffer. I will show, however, from what statements of Paul I have arrived at this understanding. He says, “But now once in the consummation of ages, He was manifested to take away sin by the sacrifice of Himself.”[Hebrews 9:26] For He says that He was once made a victim, and in the consummation of ages was manifested to take away sin. Now that after this age, which is said to be formed for the consummation of other ages, there will be other ages again to follow, we have ...
Ante-Nicene Fathers, Volume 5, page 247, footnote 1 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
Appendix to the Works of Hippolytus. Containing Dubious and Spurious Pieces. (HTML)
A discourse by the most blessed Hippolytus, bishop and martyr, on the end of the world, and on Antichrist, and on the second coming of our lord Jesus Christ. (HTML)
Section XXI. (HTML)
For through the Scriptures we are instructed in two advents of the Christ and Saviour. And the first after the flesh was in humiliation, because He was manifested in lowly estate. So then His second advent is declared to be in glory; for He comes from heaven with power, and angels, and the glory of His Father. His first advent had John the Baptist as its forerunner; and His second, in which He is to come in glory, will exhibit Enoch, and Elias, and John the Divine.[Hebrews 9:27] Behold, too, the Lord’s kindness to man; how even in the last times He shows His care for mortals, and pities them. For He will not leave us even then without prophets, but will send them to us for our instruction and assurance, and to make us give heed to the ...
Ante-Nicene Fathers, Volume 6, page 389, footnote 12 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
Oration Concerning Simeon and Anna On the Day that They Met in the Temple. (HTML)
CCEL Footnote 3063 (In-Text, Margin)
... Himself to the prophet just so far as He willed to be seen. Then, again, that hard and rugged rock, which imaged forth the grace and refreshment which has sprung out from thee for all the world, brought forth abundantly in the desert out of its thirsty sides a healing draught for the fainting people. Yea, moreover, the rod of the priest which, without culture, blossomed forth in fruit, the pledge and earnest of a perpetual priesthood, furnished no contemptible symbol of thy supernatural child-bearing.[Hebrews 9:4] What, moreover? Hath not the mighty Moses expressly declared, that on account of these types of thee, hard to be understood, he delayed longer on the mountain, in order that he might learn, O holy one, the mysteries that with thee are connected? For ...
Ante-Nicene Fathers, Volume 6, page 390, footnote 1 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
Oration Concerning Simeon and Anna On the Day that They Met in the Temple. (HTML)
CCEL Footnote 3065 (In-Text, Margin)
... and covered it with the wings of the cherubim, most evidently pre-signifying thee, the mother of God, who hast conceived Him without corruption, and in an ineffable manner brought forth Him who is Himself, as it were, the very consistence of incorruption, and that within the limits of the five and a half circles of the world. On thy account, and the undefiled Incarnation of God, the Word, which by thee had place for the sake of that flesh which immutably and indivisibly remains with Him for ever.[Hebrews 9:4] The golden pot also, as a most certain type, preserved the manna contained in it, which in other cases was changed day by day, unchanged, and keeping fresh for ages. The prophet Elijah likewise, as prescient of thy chastity, and being emulous of it ...
Ante-Nicene Fathers, Volume 7, page 521, footnote 21 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
The Second Epistle of Clement (HTML)
The Homily (HTML)
CCEL Footnote 3957 (In-Text, Margin)
... declare that the Church is not of the present, but from the beginning. For she was spiritual, as our Jesus also was, but was manifested in the last days that He might save us. Now the Church, being spiritual, was manifested in the flesh of Christ, thus signifying to us that, if any of us keep her in the flesh and do not corrupt her, he shall receive her again in the Holy Spirit: for this flesh is the copy of the spirit. No one then who corrupts the copy, shall partake of the original.[Hebrews 9:24] This then is what He meaneth, “Keep the flesh, that ye may partake of the spirit.” But if we say that the flesh is the church and the spirit Christ, then he that hath shamefully used the flesh hath shamefully used the Church. Such a one then shall ...
Ante-Nicene Fathers, Volume 9, page 376, footnote 4 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book VI. (HTML)
John Calls Jesus a “Lamb.” Why Does He Name This Animal Specially? Of the Typology of the Sacrifices, Generally. (HTML)
... of two young ones; of turtle doves only of a pair. He, then, who would accurately understand the spiritual rationale of the sacrifices must enquire of what heavenly things these were the pattern and the shadow, and also for what end the sacrifice of each victim is prescribed, and he must specially collect the points connected with the lamb. Now that the principle of the sacrifice must be apprehended with reference to certain heavenly mysteries, appears from the words of the Apostle, who somewhere[Hebrews 9:23] says, “Who serve a pattern and shadow of heavenly things,” and again, “It was necessary that the patterns of the things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these.” Now to find ...
Ante-Nicene Fathers, Volume 9, page 509, footnote 2 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XIV. (HTML)
Christ and the Gentiles. (HTML)
... guiltless,” so he who, casting out his former wife, takes in due season “a wife of fornication,” having done it according to the command of Him who says, when it is necessary, and so long as it was necessary, “He shall not take a harlot to wife,” and, when it was reasonable, He says, “Take to yourself a wife of fornication.” For as the Son of man is Lord of the sabbath, and not the slave of the sabbath as the people are, so He who gives the law has power to give it “until a time of reformation,”[Hebrews 9:10] and to change the law, and, when the time of the reformation is at hand, also to give after the former way and after the former heart another way and another heart, “in an acceptable time, and in a day of salvation.” And let these things be said ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 346, 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 Jewish Priesthood and Kingdom, Which, Although Promised to Be Established for Ever, Did Not Continue; So that Other Things are to Be Understood to Which Eternity is Assured. (HTML)
CCEL Footnote 1030 (In-Text, Margin)
... kingdom that it might be a figure of the eternal kingdom. Therefore he added, “Yet now thy kingdom shall not continue for thee.” Therefore what it signified has stood and shall stand; but it shall not stand for this man, because he himself was not to reign for ever, nor his offspring; so that at least that word “for ever” might seem to be fulfilled through his posterity one to another. “And the Lord,” he saith, “will seek Him a man,” meaning either David or the Mediator of the New Testament,[Hebrews 9:15] who was figured in the chrism with which David also and his offspring was anointed. But it is not as if He knew not where he was that God thus seeks Him a man, but, speaking through a man, He speaks as a man, and in this sense seeks us. For not only ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 594, 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 106 (HTML)
... was said, I will explain it so far as by God’s grace I shall be able. God was preparing the minds of men, by His prophet, to desire a Priest of such a sort that none should pray for Him. He was Himself prefigured in the times of the first people and the first temple, in which all things were figures for our ensample. Therefore the high priest used to enter alone into the holy of holies, that he might make supplication for the people, which did not enter with the priest into that inner sanctuary;[Hebrews 9:7] just as our High Priest is entered into the secret places of the heavens, into that truer holy of holies, whilst we for whom He prays are still placed here. It is with this reference that the prophet says, "If the people shall sin, the priest shall ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 594, footnote 2 (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 106 (HTML)
... that none should pray for Him. He was Himself prefigured in the times of the first people and the first temple, in which all things were figures for our ensample. Therefore the high priest used to enter alone into the holy of holies, that he might make supplication for the people, which did not enter with the priest into that inner sanctuary; just as our High Priest is entered into the secret places of the heavens, into that truer holy of holies, whilst we for whom He prays are still placed here.[Hebrews 9:7] It is with this reference that the prophet says, "If the people shall sin, the priest shall pray for them: but if the priest shall sin, who will pray for him?" Seek therefore a priest of such a kind that he cannot sin, nor need that one should pray ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 34, footnote 10 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book I (HTML)
From the Epistle to the Hebrews. (HTML)
CCEL Footnote 383 (In-Text, Margin)
... should offer Himself often, as the high priest entereth into the holy place every year with blood of others; (for then must He often have suffered since the foundation of the world;) but now once, in the end of the world, hath He appeared to put away sin by the sacrifice of Himself. And as it is appointed unto men once to die, but after this the judgment; so Christ was once offered to bear the sins of many: and unto them that look for Him shall He appear the second time, without sin, unto salvation.”[Hebrews 9:24-28]
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 270, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXV (HTML)
CCEL Footnote 2556 (In-Text, Margin)
... sight, and the lifting up of My hands an evening sacrifice.” As ye know, the Lord about eventide hung on the Cross: and our impieties were propitiated; otherwise they had swallowed up: the discourses of unjust men had prevailed over us; there had led us astray preachers of Jupiter, and of Saturn, and of Mercury: “the discourses of ungodly men had prevailed over us.” But what wilt Thou do? “Our impieties Thou wilt propitiate.” Thou art the priest, Thou the victim; Thou the offerer, Thou the offering.[Hebrews 9:7] …
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 544, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CX (HTML)
CCEL Footnote 4975 (In-Text, Margin)
... (ver. 5). The Lord had said, “Sit Thou on My right hand;” now the Lord is on His right hand, as if they changed seats.…That very Christ, the “Lord on Thy right hand,” unto whom Thou hast sworn, and it will not repent Thee: what doth He, Priest for evermore? What doth He, who is at the right hand of God, and intercedeth for us, like a priest entering into the inner places, and into the holy of holies, into the mysteries of heaven, He alone being without sin, and therefore easily purifying from sins.[Hebrews 9:12] He therefore “on Thy right hand shall wound even kings in the day of His wrath.” What kings, dost thou ask? Hast thou forgotten? “The kings of the earth stood up, and the rulers took counsel together against the Lord, and against His Anointed.” ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 544, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CX (HTML)
CCEL Footnote 4975 (In-Text, Margin)
... (ver. 5). The Lord had said, “Sit Thou on My right hand;” now the Lord is on His right hand, as if they changed seats.…That very Christ, the “Lord on Thy right hand,” unto whom Thou hast sworn, and it will not repent Thee: what doth He, Priest for evermore? What doth He, who is at the right hand of God, and intercedeth for us, like a priest entering into the inner places, and into the holy of holies, into the mysteries of heaven, He alone being without sin, and therefore easily purifying from sins.[Hebrews 9:14] He therefore “on Thy right hand shall wound even kings in the day of His wrath.” What kings, dost thou ask? Hast thou forgotten? “The kings of the earth stood up, and the rulers took counsel together against the Lord, and against His Anointed.” ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 544, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CX (HTML)
CCEL Footnote 4975 (In-Text, Margin)
... (ver. 5). The Lord had said, “Sit Thou on My right hand;” now the Lord is on His right hand, as if they changed seats.…That very Christ, the “Lord on Thy right hand,” unto whom Thou hast sworn, and it will not repent Thee: what doth He, Priest for evermore? What doth He, who is at the right hand of God, and intercedeth for us, like a priest entering into the inner places, and into the holy of holies, into the mysteries of heaven, He alone being without sin, and therefore easily purifying from sins.[Hebrews 9:24] He therefore “on Thy right hand shall wound even kings in the day of His wrath.” What kings, dost thou ask? Hast thou forgotten? “The kings of the earth stood up, and the rulers took counsel together against the Lord, and against His Anointed.” ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 456, 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 XVII (HTML)
CCEL Footnote 1715 (In-Text, Margin)
11. And why do I speak of a city? For that thou mayest exactly understand that virtue alone is the ornament of the inhabitants, I will not speak to thee of a city, but I will endeavour to demonstrate this by bringing forward what is more venerable than any city—the Temple of God which was in Jerusalem. For this was the Temple in which were sacrifices and prayers and services; where was the Holy of Holies, and the Cherubim, the Covenant, and the golden pot;[Hebrews 9:4] the great symbols of God’s providence towards that people; where oracles from heaven were constantly being received, where prophets became inspired, where the fashioning was not the work of human art, but proceeded from the wisdom of God, where the walls were on every ...
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 386, footnote 1 (Image)
Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans
The Homilies of St. John Chrysostom on Paul's Epistle to the Romans (HTML)
Homily VIII on Rom. iv. 1, 2. (HTML)
CCEL Footnote 1294 (In-Text, Margin)
... was nothing unlikely. But for a person richly adorned with good deeds, not to be made just from hence, but from faith, this is the thing to cause wonder, and to set the power of faith in a strong light. And this is why he passes by all the others, and leads his discourse back to this man. And he calls him “father, as pertaining to the flesh,” to throw them out of the genuine relationship (συγγενείας γνησίας) to him, and to pave the Gentiles’ way to kinsmanship[Hebrews 9:16] with him. And then he says, “For if Abraham were justified by works, he hath whereof to glory: but not before God.” After saying that God “justified the circumcision by faith and the uncircumcision through faith,” and making the same sufficiently ...
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 386, footnote 1 (Image)
Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans
The Homilies of St. John Chrysostom on Paul's Epistle to the Romans (HTML)
Homily VIII on Rom. iv. 1, 2. (HTML)
CCEL Footnote 1294 (In-Text, Margin)
... was nothing unlikely. But for a person richly adorned with good deeds, not to be made just from hence, but from faith, this is the thing to cause wonder, and to set the power of faith in a strong light. And this is why he passes by all the others, and leads his discourse back to this man. And he calls him “father, as pertaining to the flesh,” to throw them out of the genuine relationship (συγγενείας γνησίας) to him, and to pave the Gentiles’ way to kinsmanship[Hebrews 9:26] with him. And then he says, “For if Abraham were justified by works, he hath whereof to glory: but not before God.” After saying that God “justified the circumcision by faith and the uncircumcision through faith,” and making the same sufficiently ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 52, footnote 6 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
The Ecclesiastical History of Theodoret. (HTML)
Book I (HTML)
Extract from the Letter of Athanasius on the Death of Arius. (HTML)
... in the midst,’ and gave up the ghost, being deprived at once both of communion and of life. This, then, was the end of Arius. The followers of Eusebius were covered with shame, and buried him whose belief they shared. The blessed Alexander completed the celebration, rejoicing with the Church in piety and orthodoxy, praying with all the brethren and greatly glorifying God. This was not because he rejoiced at the death of Arius—God forbid; for ‘ it is appointed unto all men once to die[Hebrews 9:27];’ but because the event plainly transcended any human condemnation. For the Lord Himself passing judgment upon the menaces of the followers of Eusebius, and the prayer of Alexander, condemned the Arian heresy, and shewed that it was unworthy of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 321, 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 John the Œconomus. (HTML)
CCEL Footnote 2116 (In-Text, Margin)
... divine Gospels and the history of the Acts and the Epistles of the Apostle himself were, as we know, written after the ascension. It is after the ascension that the divine Paul exclaims “Seeing then that we have a great High Priest that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.” And again, “For Christ is not entered into the holy places made with hands, which are the figures of the true; but into Heaven itself, now to appear in the presence of God for us.”[Hebrews 9:24] And again after speaking of our hope in God he adds “which hope we have as an anchor both sure and stedfast, and which entereth into that within the veil; whither the forerunner is for us entered, even Jesus made an High Priest for ever after the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 312, footnote 13 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse I (HTML)
That the Son is Eternal and Increate. These attributes, being the points in dispute, are first proved by direct texts of Scripture. Concerning the 'eternal power' of God in Rom. i. 20, which is shewn to mean the Son. Remarks on the Arian formula, 'Once the Son was not,' its supporters not daring to speak of 'a time when the Son was not.' (HTML)
... the Power of God is, he teaches us elsewhere himself, ‘Christ the Power of God and the Wisdom of God.’ Surely in these words he does not designate the Father, as ye often whisper one to another, affirming that the Father is ‘His eternal power.’ This is not so; for he says not, ‘God Himself is the power,’ but ‘His is the power.’ Very plain is it to all that ‘His’ is not ‘He;’ yet not something alien but rather proper to Him. Study too the context and ‘turn to the Lord;’ now ‘the Lord is that Spirit[Hebrews 9:1];’and you will see that it is the Son who is signified.
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 312, footnote 13 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse I (HTML)
That the Son is Eternal and Increate. These attributes, being the points in dispute, are first proved by direct texts of Scripture. Concerning the 'eternal power' of God in Rom. i. 20, which is shewn to mean the Son. Remarks on the Arian formula, 'Once the Son was not,' its supporters not daring to speak of 'a time when the Son was not.' (HTML)
... the Power of God is, he teaches us elsewhere himself, ‘Christ the Power of God and the Wisdom of God.’ Surely in these words he does not designate the Father, as ye often whisper one to another, affirming that the Father is ‘His eternal power.’ This is not so; for he says not, ‘God Himself is the power,’ but ‘His is the power.’ Very plain is it to all that ‘His’ is not ‘He;’ yet not something alien but rather proper to Him. Study too the context and ‘turn to the Lord;’ now ‘the Lord is that Spirit[Hebrews 9:14];’and you will see that it is the Son who is signified.
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 507, 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)
... from the divine Scriptures, when God was revealed to Moses, and said, as it is written in the book of Numbers; ‘And the Lord spake unto Moses, saying, Make to thee two trumpets; of silver shalt thou make them, and they shall be for thee to call the congregation;’—very properly for those who here love Him. So that we may know that these things had reference to the time of Moses—yea, were to be observed so long as the shadow lasted, the whole being appointed for use, ‘till the time of reformation[Hebrews 9:10].’ ‘For’ (said He) ‘if ye shall go out to battle in your land against your enemies that rise up against you ’ (for such things as these refer to the land, and no further), ‘then ye shall proclaim with the trumpets, and shall be remembered before the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 522, footnote 5 (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 334. Easter-day, xii Pharmuthi, vii Id. April; xvii Moon; Æra Dioclet. 50; Coss. Optatus Patricius, Anicius Paulinus; Præfect, Philagrius, the Cappadocian; vii Indict. (HTML)
9. For the sacrifice was not properly the setting to rights[Hebrews 9:10] of Isaac, but of Abraham who also offered, and by that was tried. Thus God accepted the will of the offerer, but prevented that which was offered from being sacrificed. For the death of Isaac did not procure freedom to the world, but that of our Saviour alone, by whose stripes we all are healed. For He raised up the falling, healed the sick, satisfied those who were hungry, and filled the poor, and, what is more wonderful, raised us all from the dead; having ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 542, footnote 9 (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 342.) Coss. Augustus Constantius III, Constans II, Præf. the same Longinus; Indict. xv; Easter-day iii Id. Apr., xvi Pharmuthi; Æra Dioclet. 58. (HTML)
... Him Whom you will name with me, even our Lord Jesus Christ Who said, ‘I am the Way.’ For it is He Who, according to the blessed John, ‘taketh away the sin of the world.’ He purifies our souls, as Jeremiah the prophet says in a certain place, ‘Stand in the ways and see, and enquire, and look which is the good path, and ye shall find in it cleansing for your souls.’ Of old time, the blood of he-goats and the ashes of a heifer, sprinkled upon those who were unclean, were fit only to purify the flesh[Hebrews 9:13]; but now, through the grace of God the Word, every man is thoroughly cleansed. Following Him, we may, even here, as on the threshold of the Jerusalem which is above, meditate beforehand on the feast which is eternal, as also the blessed Apostles, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 543, footnote 6 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
(For 342.) Coss. Augustus Constantius III, Constans II, Præf. the same Longinus; Indict. xv; Easter-day iii Id. Apr., xvi Pharmuthi; Æra Dioclet. 58. (HTML)
... changed our sufferings for His happiness. For, being life, He died that He might make us alive, being the Word, He became flesh, that He might instruct the flesh in the Word, and being the fountain of life, He thirsted our thirst, that thereby He might urge us to the feast, saying, ‘If any man thirst, let him come to Me, and drink.’ At that time, Moses proclaimed the beginning of the feast, saying, ‘This month is the beginning of months to you.’ But the Lord, Who came down in the end of the ages[Hebrews 9:26], proclaimed a different day, not as though He would abolish the law, far from it, but that He should establish the law, and be the end of the law. ‘For Christ is the end of the law to every one that believeth in righteousness;’ as the blessed Paul ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 565, footnote 4 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Personal Letters. (HTML)
To Serapion, concerning the death of Arius. (HTML)
4. Such has been the end of Arius: and Eusebius and his fellows, overwhelmed with shame, buried their accomplice, while the blessed Alexander, amidst the rejoicings of the Church, celebrated the Communion with piety and orthodoxy, praying with all the brethren, and greatly glorifying God, not as exulting in his death (God forbid!), for ‘it is appointed unto all men once to die[Hebrews 9:27],’ but because this thing had been shewn forth in a manner transcending human judgments. For the Lord Himself judging between the threats of Eusebius and his fellows, and the prayer of Alexander, condemned the Arian heresy, shewing it to be unworthy of communion with the Church, and making manifest to all, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 574, footnote 6 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Personal Letters. (HTML)
To Epictetus. (HTML)
... own condemnation manifestly with it. For if He came thus, why was that man born of a virgin, and not like others of a man and woman? For in this way each of the saints also was begotten. Or why, if the Word came thus, is not the death of each one said to have taken place on our behalf, but only this man’s death? Or why, if the Word sojourned among us in the case of each one of the prophets, is it said only in the case of Him born of Mary that He sojourned here ‘once at the consummation of the ages[Hebrews 9:26]?’ Or why, if He came as He had come in the saints of former times, did the Son of Mary alone, while all the rest had died without rising as yet, rise again on the third day? Or why, if the Word had come in like manner as He had done in the other ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 577, footnote 5 (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)
To Adelphius, Bishop and Confessor: against the Arians. (HTML)
7. But we should like your piety to ask them this. When Israel was ordered to go up to Jerusalem to worship at the temple of the Lord, where was the ark, ‘and above it the Cherubim of glory overshadowing the Mercy-seat[Hebrews 9:5],’ did they do well or the opposite? If they did ill, how came it that they who despised this law were liable to punishment? for it is written that if a man make light of it and go not up, he shall perish from among the people. But if they did well, and in this proved well-pleasing to God, are not the Arians, abominable and most shameful of any heresy, many times worthy of destruction, in ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 577, footnote 11 (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)
To Adelphius, Bishop and Confessor: against the Arians. (HTML)
But let them listen. If the Word were a creature, He would not assume the created body to quicken it. For what help can creatures derive from a creature that itself needs salvation? But since the Word being Creator has Himself made the creatures, therefore also at the consummation of the ages[Hebrews 9:26] He put on the creature, that He as creator might once more consecrate it, and be able to recover it. But a creature could never be saved by a creature, any more than the creatures were created by a creature, if the Word was not creator. Accordingly let them not lie against the divine Scriptures nor give offence to simple brethren; but if they are ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 578, footnote 14 (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 Maximus. (Written about 371 A.D.) (HTML)
... Crucified was truly Son of God. For the Body they beheld was not that of some man, but of God, being in which, even when being crucified, He raised the dead. Accordingly it is no good venture of theirs to say that the Word of God came into a certain holy man; for this was true of each of the prophets and of the other saints, and on that assumption He would clearly be born and die in the case of each one of them. But this is not so, far be the thought. But once for all ‘at the consummation of the ages[Hebrews 9:26], to put away sin’ ‘the Word was made flesh ’ and proceeded forth from Mary the Virgin, Man after our likeness, as also He said to the Jews, ‘Wherefore seek ye to kill Me, a man that hath told you the truth?’ And we are deified not by partaking of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 62, footnote 10 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
Paula and Eustochium to Marcella. (HTML)
CCEL Footnote 973 (In-Text, Margin)
... the place. The capture of a city is involved in the slaying of its inhabitants. If Jerusalem was destroyed, it was that its people might be punished; if the temple was overthrown, it was that its figurative sacrifices might be abolished. As regards its site, lapse of time has but invested it with fresh grandeur. The Jews of old reverenced the Holy of Holies, because of the things contained in it—the cherubim, the mercy-seat, the ark of the covenant, the manna, Aaron’s rod, and the golden altar.[Hebrews 9:3-5] Does the Lord’s sepulchre seem less worthy of veneration? As often as we enter it we see the Saviour in His grave clothes, and if we linger we see again the angel sitting at His feet, and the napkin folded at His head. Long before this sepulchre was ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 413, footnote 9 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book II (HTML)
CCEL Footnote 4927 (In-Text, Margin)
... bless the Lord, all ye servants of the Lord: ye who stand in the house of the Lord, in the courts of the house of our God.” Why did two tribes and a half dwell on the other side of Jordan, a district abounding in cattle, while the remaining nine tribes and a half either drove out the old inhabitants from their possessions, or dwelt with them? Why did the tribe of Levi receive no portion in the land, but have the Lord for their portion? And how is it that of the priests and Levites, themselves, the[Hebrews 9:7] high priest alone entered the Holy of Holies where were the cherubim and the mercy-seat? Why did the other priests wear linen raiment only, and not have their clothing of wrought gold, blue, scarlet, purple, and fine cloth? The priests and Levites ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 15, footnote 10 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On Baptism. (HTML)
CCEL Footnote 590 (In-Text, Margin)
... made, the Spirit of God moved upon the face of the water. The water was the beginning of the world, and Jordan the beginning of the Gospel tidings: for Israel deliverance from Pharaoh was through the sea, and for the world deliverance from sins by the washing of water with the word of God. Where a covenant is made with any, there is water also. After the flood, a covenant was made with Noah: a covenant for Israel from Mount Sinai, but with water, and scarlet wool, and hyssop[Hebrews 9:19]. Elias is taken up, but not apart from water: for first he crosses the Jordan, then in a chariot mounts the heaven. The high-priest is first washed, then offers incense; for Aaron first washed, then was made high-priest: for how could one who had ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 61, footnote 22 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Clause, and in One Lord Jesus Christ, with a Reading from the First Epistle to the Corinthians. (HTML)
CCEL Footnote 1203 (In-Text, Margin)
16. This is Jesus Christ who came a High-Priest of the good things to come[Hebrews 9:11]; who for the bountifulness of His Godhead imparted His own title to us all. For kings among men have their royal style which others may not share: but Jesus Christ being the Son of God gave us the dignity of being called Christians. But some one will say, The name of “Christians” is new, and was not in use aforetime: and new-fashioned phrases are often objected to on the score of strangeness. The prophet made this point safe beforehand, saying, But ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 65, footnote 10 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Words, the Only-Begotten Son of God, Begotten of the Father Very God Before All Ages, by Whom All Things Were Made. (HTML)
CCEL Footnote 1252 (In-Text, Margin)
5. If then thou hear the Gospel saying, The book of the generation of Jesus Christ, the Son of David, the Son of Abraham, understand “according to the flesh.” For He is the Son of David at the end of the ages[Hebrews 9:26], but the Son of God Before All Ages, without beginning. The one, which before He had not, He received; but the other, which He hath, He hath eternally as begotten of the Father. Two fathers He hath: one, David, according to the flesh, and one, God, His Father in a Divine manner. As the Son of David, He is subject to time, and to handling, and to genealogical ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 91, footnote 8 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the words, Crucified and Buried. (HTML)
CCEL Footnote 1625 (In-Text, Margin)
... are forgiven. For Christ being come an High-Priest of the good things to come, by the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation, nor yet by the blood of goats and calves, but by His own blood, entered in once for all into the holy place, having obtained eternal redemption; for if the blood of bulls and of goats, and the ashes of an heifer, sprinkling the defiled, sanctifieth to the purifying of the flesh, how much more the blood of Christ[Hebrews 9:11]? And again, Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which He hath consecrated for us, through the veil, that is to say, His flesh. And because His flesh, this veil, was ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 148, footnote 5 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Mysteries. II: Of Baptism. (HTML)
CCEL Footnote 2408 (In-Text, Margin)
6. Let no one then suppose that Baptism is merely the grace of remission of sins, or further, that of adoption; as John’s was a baptism conferring only remission of sins: whereas we know full well, that as it purges our sins, and ministers to us the gift of the Holy Ghost, so also it is the counterpart[Hebrews 9:24] of the sufferings of Christ. For this cause Paul just now cried aloud and said, Or are ye ignorant that all we who were baptized into Christ Jesus, were baptized into His death? We were buried therefore with Him by baptism into His death. These words he spoke to some who were disposed to think that Baptism ministers to us the remission ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 149, footnote 4 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Mysteries. III: On Chrism. (HTML)
CCEL Footnote 2420 (In-Text, Margin)
... id="ii.xxv-p8.1" href="/ccel/bible/asv.Eph.1.html#Eph.1.5" onclick="return goBible('nt','Eph','1','5','1','5');" onmouseover="popupVerse(this, 'Eph 1:5 - 1:5')" onmouseout="leaveVerse()" name="_Eph_1_5_0_0">Eph. i. 5., made us to be conformed to the body of Christ’s glory. Having therefore become partakers of Christ, ye are properly called Christs, and of you God said, Touch not My Christs, or anointed. Now ye have been made Christs, by receiving the antitype[Hebrews 9:24] of the Holy Ghost; and all things have been wrought in you by imitation, because ye are images of Christ. He washed in the river Jordan, and having imparted of the fragrance of His Godhead to the waters, He came up from them; and the Holy Ghost in ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 223, footnote 13 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
In Defence of His Flight to Pontus, and His Return, After His Ordination to the Priesthood, with an Exposition of the Character of the Priestly Office. (HTML)
CCEL Footnote 2840 (In-Text, Margin)
... of soul. It was not lawful for everyone to touch the priestly vesture, or any of the holy vessels; nor might the sacrifices themselves be consumed except by the proper persons, and at the proper time and place; nor might the anointing oil nor the compounded incense be imitated; nor might anyone enter the temple who was not in the most minute particular pure in both soul and body; so far was the Holy of holies removed from presumptuous access, that it might be entered by one man only once a year;[Hebrews 9:7] so far were the veil, and the mercy-seat, and the ark, and the Cherubim, from the general gaze and touch.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 271, footnote 14 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On the Great Athanasius, Bishop of Alexandria. (HTML)
CCEL Footnote 3289 (In-Text, Margin)
... excluded from the sanctuary, to-day its officiants; proficient in vice, novices in piety; the product of the favour of man, not of the grace of the Spirit; who, having run through the whole gamut of violence, at last tyrannize over even piety; who, instead of gaining credit for their office by their character, need for their character the credit of their office, thus subverting the due relation between them; who ought to offer more sacrifices for themselves than for the ignorances of the people;[Hebrews 9:7] who inevitably fall into one of two errors, either, from their own need of indulgence, being excessively indulgent, and so even teaching, instead of checking, vice, or cloaking their own sins under the harshness of their rule. Both these extremes he ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 382, footnote 4 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On Pentecost. (HTML)
CCEL Footnote 4247 (In-Text, Margin)
... Counsel, of Fear (which are ascribed to Him) by Whom the Father is known and the Son is glorified; and by Whom alone He is known; one class, one service, worship, power, perfection, sanctification. Why make a long discourse of it? All that the Father hath the Son hath also, except the being Unbegotten; and all that the Son hath the Spirit hath also, except the Generation. And these two matters do not divide the Substance, as I understand it, but rather are divisions within the Substance.[Hebrews 9:14]
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 389, footnote 10 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Last Farewell in the Presence of the One Hundred and Fifty Bishops. (HTML)
CCEL Footnote 4360 (In-Text, Margin)
... be ye enlarged. Must you always be in trouble and dwell in tents, while those who vex you rejoice exceedingly? And to the presiding Angels, for I believe, as John teaches me in his Revelation, that each Church has its guardian, Prepare ye the way of My people, and cast away the stones from the way, that there may be no stumblingblock or hindrance for the people in the divine road and entrance, now, to the temples made with hands, but soon after, to Jerusalem above, and the Holy of holies there,[Hebrews 9:3] which will, I know, be the end of suffering and struggle to those who here bravely travel on the way. Among whom are ye also called to be Saints, a people of possession, a royal priesthood, the most excellent portion of the Lord, a whole river from ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 389, footnote 10 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Last Farewell in the Presence of the One Hundred and Fifty Bishops. (HTML)
CCEL Footnote 4360 (In-Text, Margin)
... be ye enlarged. Must you always be in trouble and dwell in tents, while those who vex you rejoice exceedingly? And to the presiding Angels, for I believe, as John teaches me in his Revelation, that each Church has its guardian, Prepare ye the way of My people, and cast away the stones from the way, that there may be no stumblingblock or hindrance for the people in the divine road and entrance, now, to the temples made with hands, but soon after, to Jerusalem above, and the Holy of holies there,[Hebrews 9:24] which will, I know, be the end of suffering and struggle to those who here bravely travel on the way. Among whom are ye also called to be Saints, a people of possession, a royal priesthood, the most excellent portion of the Lord, a whole river from ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 409, footnote 6 (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 4482 (In-Text, Margin)
... he drew up a sketch of pious doctrine, and by wrestling with and attacking their opposition he beat off the daring assaults of the heretics: overthrowing in hand to hand struggles by word of mouth those who came to close quarters, and striking those at a distance by arrows winged with ink, which is in no wise inferior to 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;[Hebrews 9:10] 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 ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 420, footnote 9 (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 4548 (In-Text, Margin)
... offered sacrifices and prayers for the people, as the hierophant of the great and holy tabernacle, which the Lord pitched, and not man. Of both of them Basil was a rival, for he tortured, not with bodily but with spiritual and mental plagues, the Egyptian race of heretics, and led to the land of promise the people of possession, zealous of good works; he inscribed laws, which are no longer obscure, but entirely spiritual, on tables which are not broken but are preserved; he entered the Holy of holies,[Hebrews 9:19] not once a year, but often, I may say every day, and thence he revealed to us the Holy Trinity; and cleansed the people, not with temporary sprinklings, but with eternal purifications: What is the special excellence of Joshua? His generalship, and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 106, footnote 6 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book I. (HTML)
Chapter VIII. The Holy Spirit is given by God alone, yet not wholly to each person, since there is no one besides Christ capable of receiving Him wholly. Charity is shed abroad by the Holy Spirit, Who, prefigured by the mystical ointment, is shown to have nothing common with creatures; and He, inasmuch as He is said to proceed from the mouth of God, must not be classed with creatures, nor with things divisible, seeing He is eternal. (HTML)
99. But the Apostle also shows that the Holy Spirit is eternal, for: “If the blood of bulls and of goats, and the sprinkling the ashes of an heifer sanctifieth to the purifying of the flesh, how much more the blood of Christ, Who through the eternal Spirit offered Himself without spot to God?”[Hebrews 9:13-14] Therefore the Spirit is eternal.
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 440, footnote 1 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part II. Containing Conferences XI-XVII. (HTML)
Conference XIV. The First Conference of Abbot Nesteros. On Spiritual Knowledge. (HTML)
Chapter X. How to embrace the system of true knowledge. (HTML)
... there arise in you not the light of knowledge nor the lasting glory which is promised through the light that comes from learning but only the instruments of your destruction from vain arrogance. Next you must by all means strive to get rid of all anxiety and worldly thoughts, and give yourself over assiduously or rather continuously, to sacred reading, until continual meditation fills your heart, and fashions you so to speak after its own likeness, making of it, in a way, an ark of the testimony,[Hebrews 9:4-5] which has within it two tables of stone, i.e., the constant assurance of the two testaments; and a golden pot, i.e., a pure and undefiled memory which preserves by a constant tenacity the manna stored up in it, i.e., the enduring and heavenly ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 501, footnote 1 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part III. Containing Conferences XVIII.-XXIV. (HTML)
Conference XX. Conference of Abbot Pinufius. On the End of Penitence and the Marks of Satisfaction. (HTML)
Chapter VIII. Of the various fruits of penitence. (HTML)
... the Lord, who when He sees the service of pious efforts offered by us with a humble heart, supports our small and puny efforts with the utmost bounty, and says: “I even I am He that blotteth out thine iniquities for Mine own sake, and I will remember thy sins no more.” Whoever then is aiming at this condition, which we have mentioned, will seek the grace of satisfaction by daily fasting and mortification of heart and body, for, as it is written, “Without shedding of blood there is no remission;”[Hebrews 9:22] and this not without good reason. For “flesh and blood cannot inherit the kingdom of God.” And therefore one who would withhold “the sword of the spirit which is the word of God” from this shedding of blood certainly comes under the lash of that ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 377, footnote 2 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Aphrahat: Select Demonstrations. (HTML)
Of the Resurrection of the Dead. (HTML)
CCEL Footnote 974 (In-Text, Margin)
7. For all our fathers, in hope of the Resurrection and the quickening of the dead, were looking forward and hastening; as the blessed Apostle said, If the righteous had been looking forward to that city from which Abraham went forth, they would have had an opportunity of again turning back and to it; but they showed that they were looking forward to one better than it, namely that which is in heaven.[Hebrews 9:15-16] They were looking forward to be released and to go speedily thither. And from that which I am writing unto thee, understand and observe that they were looking forward to the Resurrection. For Jacob our father, when he was dying, bound Joseph his son with an oath, and said to him, Bury me ...