Early Church Fathers Scripture Index : Texts
Hebrews 12
There are 111 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 10, footnote 12 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Clement of Rome (HTML)
First Epistle to the Corinthians (HTML)
Chapter XIX.—Imitating these examples, let us seek after peace. (HTML)
CCEL Footnote 86 (In-Text, Margin)
Thus the humility and godly submission of so great and illustrious men have rendered not only us, but also all the generations before us, better; even as many as have received His oracles in fear and truth. Wherefore, having so many great and glorious examples set before us, let us turn again to the practice of that peace which from the beginning was the mark set before us;[Hebrews 12:1] and let us look stedfastly to the Father and Creator of the universe, and cleave to His mighty and surpassingly great gifts and benefactions of peace. Let us contemplate Him with our understanding, and look with the eyes of our soul to His long-suffering will. Let us reflect how free from wrath He is towards ...
Ante-Nicene Fathers, Volume 1, page 20, footnote 7 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Clement of Rome (HTML)
First Epistle to the Corinthians (HTML)
Chapter LVI.—Let us admonish and correct one another. (HTML)
CCEL Footnote 250 (In-Text, Margin)
... them, both in our prayers to God, and our mention of them to the saints. Let us receive correction, beloved, on account of which no one should feel displeased. Those exhortations by which we admonish one another are both good [in themselves] and highly profitable, for they tend to unite us to the will of God. For thus saith the holy Word: “The Lord hath severely chastened me, yet hath not given me over to death.” “For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth.”[Hebrews 12:6] “The righteous,” saith it, “shall chasten me in mercy, and reprove me; but let not the oil of sinners make fat my head.” And again he saith, “Blessed is the man whom the Lord reproveth, and reject not thou the warning of the Almighty. For He causes ...
Ante-Nicene Fathers, Volume 2, page 195, footnote 12 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
Exhortation to the Heathen (HTML)
Chapter IX.—“That Those Grievously Sin Who Despise or Neglect God’s Gracious Calling.” (HTML)
CCEL Footnote 959 (In-Text, Margin)
... tittle shall pass away,” without being fulfilled; for the mouth of the Lord the Holy Spirit hath spoken these things. “Do not any longer,” he says, “my son, despise the chastening of the Lord, nor faint when thou art rebuked of Him.” O surpassing love for man! Not as a teacher speaking to his pupils, not as a master to his domestics, nor as God to men, but as a father, does the Lord gently admonish his children. Thus Moses confesses that “he was filled with quaking and terror”[Hebrews 12:21] while he listened to God speaking concerning the Word. And art not thou afraid as thou hearest the voice of the Divine Word? Art not thou distressed? Do you not fear, and hasten to learn of Him,—that is, to salvation,—dreading wrath, loving grace, ...
Ante-Nicene Fathers, Volume 2, page 307, footnote 1 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book I (HTML)
Chapter V.—Philosophy the Handmaid of Theology. (HTML)
... thy maid is in thine hands: deal with her as it pleases thee;” manifestly meaning, “I embrace secular culture as youthful, and a handmaid; but thy knowledge I honour and reverence as true wife.” And Sarah afflicted her; which is equivalent to corrected and admonished her. It has therefore been well said, “My son, despise not thou the correction of God; nor faint when thou art rebuked of Him. For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth.”[Hebrews 12:5-6] And the foresaid Scriptures, when examined in other places, will be seen to exhibit other mysteries. We merely therefore assert here, that philosophy is characterized by investigation into truth and the nature of things (this is the truth of which ...
Ante-Nicene Fathers, Volume 3, page 714, footnote 3 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Patience. (HTML)
Further Reasons for Practising Patience. Its Connection with the Beatitudes. (HTML)
CCEL Footnote 9125 (In-Text, Margin)
... counter-zeal of our equanimity may mock the zeal of the foe. If, however, we ourselves, either by imprudence or else voluntarily, draw upon ourselves anything, let us meet with equal patience what we have to blame ourselves for. Moreover, if we believe that some inflictions are sent on us by the Lord, to whom should we more exhibit patience than to the Lord? Nay, He teaches us to give thanks and rejoice, over and above, at being thought worthy of divine chastisement. “Whom I love,” saith He, “I chasten.”[Hebrews 12:5-6] O blessed servant, on whose amendment the Lord is intent! with whom He deigns to be wroth! whom He does not deceive by dissembling His reproofs! On every side, therefore, we are bound to the duty of exercising patience, from whatever quarter, either ...
Ante-Nicene Fathers, Volume 4, page 27, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On the Veiling of Virgins. (HTML)
Truth Rather to Be Appealed to Than Custom, and Truth Progressive in Its Developments. (HTML)
CCEL Footnote 278 (In-Text, Margin)
... Holy Spirit. “Still,” He said, “I have many things to say to you, but ye are not yet able to bear them: when that Spirit of truth shall have come, He will conduct you into all truth, and will report to you the supervening (things).” But above, withal, He made a declaration concerning this His work. What, then, is the Paraclete’s administrative office but this: the direction of discipline, the revelation of the Scriptures, the reformation of the intellect, the advancement toward the “better things?”[Hebrews 12:24] Nothing is without stages of growth: all things await their season. In short, the preacher says, “A time to everything.” Look how creation itself advances little by little to fructification. First comes the grain, and from the grain arises the ...
Ante-Nicene Fathers, Volume 4, page 72, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Monogamy. (HTML)
Weakness of the Pleas Urged in Defence of Second Marriage. (HTML)
CCEL Footnote 687 (In-Text, Margin)
... full, in accordance with the testament of God. Let such (as thus think), then, marry to the very end; that in this confusion of flesh they, like Sodom and Gomorrah, and the day of the deluge, may be overtaken by the fated final end of the world. A third saying let them add, “Let us eat, and drink, and marry, for to-morrow we shall die;” not reflecting that the “woe” (denounced) “on such as are with child, and are giving suck,” will fall far more heavily and bitterly in the “universal shaking”[Hebrews 12:26-27] of the entire world than it did in the devastation of one fraction of Judæa. Let them accumulate by their iterated marriages fruits right seasonable for the last times—breasts heaving, and wombs qualmish, and infants whimpering. Let them prepare for ...
Ante-Nicene Fathers, Volume 4, page 149, footnote 2 (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)
For praise pursuing,[Hebrews 12:2] quite did vanquish death,
Ante-Nicene Fathers, Volume 4, page 312, footnote 8 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book III (HTML)
Chapter I. translated from the Latin of Rufinus: On the Freedom of the Will. (HTML)
... liberty of sinning be extended when punishment ceased?” In like manner, unless a horse continually feel the spur of his rider, and have his mouth abraded by a bit, he becomes hardened. And a boy also, unless constantly disciplined by chastisement, will grow up to be an insolent youth, and one ready to fall headlong into vice. God accordingly abandons and neglects those whom He has judged undeserving of chastisement: “For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth.”[Hebrews 12:6] From which we are to suppose that those are to be received into the rank and affection of sons, who have deserved to be scourged and chastened by the Lord, in order that they also, through endurance of trials and tribulations, may be able to say, ...
Ante-Nicene Fathers, Volume 4, page 371, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
IV (HTML)
Chapter I., Sections 1-23 translated from the Latin of Rufinus: That the Scriptures are Divinely Inspired. (HTML)
... by the interpretation of the name itself: for Israel is interpreted to mean a “mind,” or “man seeing God.” The apostle, again, makes a similar revelation respecting Jerusalem, saying, “The Jerusalem which is above is free, which is the mother of us all.” And in another of his Epistles he says: “But ye are come unto mount Zion, and to the city of the living God, and to the heavenly Jerusalem, and to an innumerable company of angels, and to the Church of the first-born which is written in heaven.”[Hebrews 12:22-23] If, then, there are certain souls in this world who are called Israel, and a city in heaven which is called Jerusalem, it follows that those cities which are said to belong to the nation of Israel have the heavenly Jerusalem as their metropolis; ...
Ante-Nicene Fathers, Volume 4, page 371, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
IV (HTML)
Chapter I., Sections 1-23 translated from the Greek: On the Inspiration of Holy Scripture, and How the Same is to be Read and Understood, and What is the Reason of the Uncertainty in it; and of the Impossibility or Irrationality of Certain Things in it, Taken According to the Letter. (HTML)
... Saviour came specially to the “carnal” Israelites; for “they who are the children of the flesh are not the children of God.” Again, the apostle teaches regarding Jerusalem as follows: “The Jerusalem which is above is free, which is the mother of us all.” And in another Epistle: “But ye are come unto mount Zion, and to the city of the living God, to the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and to the Church of the first-born which are written in heaven.”[Hebrews 12:22-23] If, then, Israel is among the race of souls, and if there is in heaven a city of Jerusalem, it follows that the cities of Israel have for their metropolis the heavenly Jerusalem, and it consequently is the metropolis of all Judea. Whatever, ...
Ante-Nicene Fathers, Volume 4, page 606, footnote 6 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VI (HTML)
Chapter LXX (HTML)
... God,” he would not have returned to himself the answer which he represents as coming from us, that “God put His own Spirit into a body, and sent it down to us;” for God is perpetually bestowing of His own Spirit to those who are capable of receiving it, although it is not by way of division and separation that He dwells in (the hearts of) the deserving. Nor is the Spirit, in our opinion, a “body,” any more than fire is a “body,” which God is said to be in the passage, “Our God is a consuming fire.”[Hebrews 12:29] For all these are figurative expressions, employed to denote the nature of “intelligent beings” by means of familiar and corporeal terms. In the same way, too, if sins are called “wood, and straw, and stubble,” we shall not maintain that sins are ...
Ante-Nicene Fathers, Volume 4, page 623, footnote 5 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VII (HTML)
Chapter XXIX (HTML)
... Judea and Jerusalem were the shadow and figure of that pure land, goodly and large, in the pure region of heaven, in which is the heavenly Jerusalem. And it is in reference to this Jerusalem that the apostle spoke, as one who, “being risen with Christ, and seeking those things which are above,” had found a truth which formed no part of the Jewish mythology. “Ye are come,” says he, “unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels.”[Hebrews 12:22] And in order to be assured that our explanation of “the good and large land” of Moses is not contrary to the intention of the Divine Spirit, we have only to read in all the prophets what they say of those who, after having left Jerusalem, and ...
Ante-Nicene Fathers, Volume 4, page 642, footnote 8 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VIII (HTML)
Chapter V (HTML)
... fully instructed He may form them into a kingdom worthy of God, and present them to God the Father. But indeed they do in a sense separate themselves and stand aloof from those who are aliens from the commonwealth of God and strangers to His covenants, in order that they may live as citizens of heaven, “coming to the living God, and to the city of God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and Church of the first-born, which are written in heaven.”[Hebrews 12:22-23]
Ante-Nicene Fathers, Volume 5, page 88, footnote 3 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book VI. (HTML)
Valentinus' Explanation of the Existence of Jesus; Power of Jesus Over Humanity. (HTML)
... so she sought refuge in entreaty and supplication. And the animal essence is, he says, of a fiery nature, and is also termed by them the super-celestial Topos, and Hebdomad, and “Ancient of Days.” And whatever other such statements they advance respecting this (Æon), these they allege to hold good of the animalish (one), whom they assert to be creator of the world. Now he is of the appearance of fire. Moses also, he says, expresses himself thus: “The Lord thy God is a burning and consuming fire.”[Hebrews 12:29] For he, likewise, wishes (to think) that it has been so written. There is, however, he says, a twofold power of the fire; for fire is all-consuming, (and) cannot be quenched. According, therefore, to this division, there exists, subject to death, a ...
Ante-Nicene Fathers, Volume 5, page 286, footnote 11 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Epistles of Cyprian. (HTML)
To the Clergy, Concerning Prayer to God. (HTML)
CCEL Footnote 2188 (In-Text, Margin)
5. Let us urgently pray and groan with continual petitions. For know, beloved brethren, that I was not long ago reproached with this also in a vision, that we were sleepy in our prayers, and did not pray with watchfulness; and undoubtedly God, who “rebukes whom He loves,”[Hebrews 12:6] when He rebukes, rebukes that He may amend, amends that He may preserve. Let us therefore strike off and break away from the bonds of sleep, and pray with urgency and watchfulness, as the Apostle Paul bids us, saying, “Continue in prayer, and watch in the same.” For the apostles also ceased not to pray day and night; and the Lord also Himself, the teacher of ...
Ante-Nicene Fathers, Volume 5, page 617, footnote 2 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Novatian. (HTML)
A Treatise of Novatian Concerning the Trinity. (HTML)
Moreover, that When God is Called a Spirit, Brightness, and Light, God is Not Sufficiently Expressed by Those Appellations. (HTML)
CCEL Footnote 5052 (In-Text, Margin)
... and nature of man have failed! Finally, if you receive the Spirit as the substance of God, you will make God a creature. For every spirit is a creature. And therefore, then, God will be made. In which manner also, if, according to Moses, you should receive God to be fire, in saying that He is a creature, you will have declared what is ordained, you will not have taught who is its ordainer. But these things are rather used as figures than as being so in fact. For as, in the Old Testament,[Hebrews 12:29] God is for this reason called Fire, that fear may be struck into the hearts of a sinful people, by suggesting to them a Judge; so in the New Testament He is announced as Spirit, that, as the Renewer and Creator of those who are dead in their ...
Ante-Nicene Fathers, Volume 6, page 365, footnote 1 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
From the Discourse on the Resurrection. (HTML)
Part I. (HTML)
CCEL Footnote 2854 (In-Text, Margin)
... But now, even after believing, and after the time of being touched by the water of sanctification, we are oftentimes found in sin. For no one can boast of being so free from sin as not even to have an evil thought. So that it is come to pass that sin is now restrained and lulled to sleep by faith, so that it does not produce injurious fruits, but yet is not torn up by the roots. For the present we restrain its sprouts, such as evil imaginations, “lest any root of bitterness springing up trouble”[Hebrews 12:15] us, not suffering its leaves to unclose and open into shoots; while the Word, like an axe, cuts at its roots which grow below. But hereafter the very thought of evil will disappear.
Ante-Nicene Fathers, Volume 7, page 399, footnote 2 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book II. Of Bishops, Presbyters, and Deacons (HTML)
Sec. III.—How the Bishop is to Treat the Innocent, the Guilty, and the Penitent (HTML)
CCEL Footnote 2627 (In-Text, Margin)
... because he will not still go along with them to the same excess of riot, let him know that such a one is blessed of God, according as our Lord says in the Gospel: “Blessed are ye when men shall reproach you, or persecute you, or say all manner of evil against you falsely, for my sake. Rejoice and be exceeding glad, for your reward is great in heaven.” If, therefore, any one be slandered and falsely accused, such a one is blessed; for the Scripture says, “A man that is a reprobate is not tried by God.”[Hebrews 12:8] But if any one be convicted as having done a wicked action, such a one not only hurts himself, but occasions the whole body of the Church and its doctrine to be blasphemed; as if we Christians did not practice those things that we declare to be good ...
Ante-Nicene Fathers, Volume 7, page 409, footnote 11 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book II. Of Bishops, Presbyters, and Deacons (HTML)
Sec. IV.—On the Management of the Resources Collected for the Support of the Clergy, and the Relief of the Poor (HTML)
CCEL Footnote 2721 (In-Text, Margin)
Hear this, you of the laity also, the elect Church of God. For the people were formerly called “the people of God,” and “an holy nation.”[Hebrews 12:23] You, therefore, are the holy and sacred “Church of God, enrolled in heaven, a royal priesthood, an holy nation, a peculiar people,” a bride adorned for the Lord God, a great Church, a faithful Church. Hear attentively now what was said formerly: oblations and tithes belong to Christ our High Priest, and to those who minister to Him. Tenths of salvation are the first letter of the name of Jesus. Hear, O thou Holy Catholic ...
Ante-Nicene Fathers, Volume 9, page 235, footnote 4 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Epistles of Clement. (HTML)
The First Epistle of Clement to the Corinthians. (HTML)
Imitating These Examples, Let Us Seek After Peace. (HTML)
CCEL Footnote 4094 (In-Text, Margin)
Thus the humility and godly submission of so great and illustrious men have rendered not only us, but also all the generations before us, better; even as many as have received His oracles in fear and truth. Wherefore, having so many great and glorious examples set before us, let us turn again to the practice of that peace which from the beginning was the mark set before us;[Hebrews 12:1] and let us look stedfastly to the Father and Creator of the universe, and cleave to His mighty and surpassingly great gifts and benefactions of peace. Let us contemplate Him with our understanding, and look with the eyes of our soul to His long-suffering will. Let us reflect how free from the wrath He is ...
Ante-Nicene Fathers, Volume 9, page 246, footnote 4 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Epistles of Clement. (HTML)
The First Epistle of Clement to the Corinthians. (HTML)
Let Us Admonish and Correct One Another. (HTML)
CCEL Footnote 4301 (In-Text, Margin)
... them, both in our prayers to God, and our mention of them to the saints. Let us receive correction, beloved, on account of which no one should feel displeased. Those exhortations by which we admonish one another are both good [in themselves], and highly profitable, for they tend to unite us to the will of God. For thus saith the holy Word: “The Lord hath severely chastened me, yet hath not given me over to death.” “For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth.”[Hebrews 12:6] “The righteous,” saith it, “shall chasten me in mercy, and reprove me; but let not the oil of sinners make fat my head.” And again he saith, “Blessed is the man whom the Lord reproveth, and reject not thou the warning of the Almighty. For He causes ...
Ante-Nicene Fathers, Volume 9, page 462, footnote 6 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XII. (HTML)
Why Jesus Had to Go to Jerusalem. (HTML)
... scribes of the people, in order that He might be glorified by the heavenly elders who could receive his bounties, and by diviner high-priests who are ordained under the one High-Priest, and that He might be glorified by the scribes of the people who are occupied with letters “not written with ink” but made clear by the Spirit of the living God, and might be killed in the Jerusalem below, and having risen from the dead might reign in Mount Zion, and the city of the living God—the heavenly Jerusalem.[Hebrews 12:22] But on the third day He rose from the dead, in order that having delivered them from the wicked one, and his son, in whom was falsehood and unrighteousness and war and everything opposed to that which Christ is, and also from the profane spirit who ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 161, footnote 3 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. (HTML)
The Only Safe Resting-Place for the Soul is to Be Found in God. (HTML)
CCEL Footnote 968 (In-Text, Margin)
... as I can get relief from necessary duties, to this gratification do I resort. Nor in all these which I review when consulting Thee, find I a secure place for my soul, save in Thee, into whom my scattered members may be gathered together, and nothing of me depart from Thee. And sometimes Thou dost introduce me to a most rare affection, inwardly, to an inexplicable sweetness, which, if it should be perfected in me, I know not to what point that life might not arrive. But by these wretched weights[Hebrews 12:1] of mine do I relapse into these things, and am sucked in by my old customs, and am held, and sorrow much, yet am much held. To such an extent does the burden of habit press us down. In this way I can be, but will not; in that I will, but cannot,—on ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page xiv, footnote 1 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Augustin censures the pagans, who attributed the calamities of the world, and especially the recent sack of Rome by the Goths, to the Christian religion, and its prohibition of the worship of the gods. (HTML)
Preface, Explaining His Design in Undertaking This Work. (HTML)
CCEL Footnote 28 (In-Text, Margin)
glorious city of God[Hebrews 12:22] is my theme in this work, which you, my dearest son Marcellinus, suggested, and which is due to you by my promise. I have undertaken its defence against those who prefer their own gods to the Founder of this city,—a city surpassingly glorious, whether we view it as it still lives by faith in this fleeting course of time, and sojourns as a stranger in the midst of the ungodly, or as it shall dwell in the fixed stability of its eternal seat, which it now with patience waits for, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 287, footnote 8 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The progress of the earthly and heavenly cities traced by the sacred history. (HTML)
Of the Weaknesses Which Even the Citizens of the City of God Suffer During This Earthly Pilgrimage in Punishment of Sin, and of Which They are Healed by God’s Care. (HTML)
CCEL Footnote 782 (In-Text, Margin)
... which are spiritual restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.” And elsewhere, “Let not the sun go down upon your wrath.” And in the Gospel, “If thy brother shall trespass against thee, go and tell him his fault between thee and him alone.” So too of sins which may create scandal the apostle says, “Them that sin rebuke before all, that others also may fear.” For this purpose, and that we may keep that peace without which no man can see the Lord,[Hebrews 12:14] many precepts are given which carefully inculcate mutual forgiveness; among which we may number that terrible word in which the servant is ordered to pay his formerly remitted debt of ten thousand talents, because he did not remit to his ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 183, footnote 8 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
He speaks of the true wisdom of man, viz. that by which he remembers, understands, and loves God; and shows that it is in this very thing that the mind of man is the image of God, although his mind, which is here renewed in the knowledge of God, will only then be made the perfect likeness of God in that image when there shall be a perfect sight of God. (HTML)
What the Wisdom is of Which We are Here to Treat. Whence the Name of Philosopher Arose. What Has Been Already Said Concerning the Distinction of Knowledge and Wisdom. (HTML)
... that it may be known. Although the same word, indeed, is employed in a different sense, where any one suffers evils for his sins, that he may be corrected. Whence is that in the Epistle to the Hebrews, “For what son is he to whom the father giveth not discipline?” And this is still more apparent in the same epistle: “Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.”[Hebrews 12:7] Therefore God Himself is the chiefest wisdom; but the worship of God is the wisdom of man, of which we now speak. For “the wisdom of this world is foolishness with God.” It is in respect to this wisdom, therefore, which is the worship of God, that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 183, footnote 8 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
He speaks of the true wisdom of man, viz. that by which he remembers, understands, and loves God; and shows that it is in this very thing that the mind of man is the image of God, although his mind, which is here renewed in the knowledge of God, will only then be made the perfect likeness of God in that image when there shall be a perfect sight of God. (HTML)
What the Wisdom is of Which We are Here to Treat. Whence the Name of Philosopher Arose. What Has Been Already Said Concerning the Distinction of Knowledge and Wisdom. (HTML)
... that it may be known. Although the same word, indeed, is employed in a different sense, where any one suffers evils for his sins, that he may be corrected. Whence is that in the Epistle to the Hebrews, “For what son is he to whom the father giveth not discipline?” And this is still more apparent in the same epistle: “Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.”[Hebrews 12:11] Therefore God Himself is the chiefest wisdom; but the worship of God is the wisdom of man, of which we now speak. For “the wisdom of this world is foolishness with God.” It is in respect to this wisdom, therefore, which is the worship of God, that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 309, footnote 1 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Catechising of the Uninstructed. (HTML)
Of the Mission of the Holy Ghost Fifty Days After Christ’s Resurrection. (HTML)
CCEL Footnote 1482 (In-Text, Margin)
... anything to be their own, but they had all things in common, and were one in soul and heart toward God. Afterwards these same persons also themselves suffered persecution in their flesh at the hands of the Jews, their carnal fellow-countrymen, and were dispersed abroad, to the end that, in consequence of their dispersion, Christ should be preached more extensively, and that they themselves at the same time should be followers of the patience of their Lord. For He who in meekness had endured them,[Hebrews 12:3] enjoined them in meekness to endure for His sake.
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 492, footnote 9 (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 is considered the Council of Carthage, held under the authority and presidency of Cyprian, to determine the question of the baptism of heretics. (HTML)
Chapter 29 (HTML)
... cannot be two baptisms, he who grants baptism unto heretics takes it away from himself. I therefore declare my judgment that heretics, those objects for our tears, those masses of corruption, should be baptized when they begin to come to the Church, and that so being washed by the sacred and divine laver, and enlightened with the light of life, they may be received into the Church,—as being now made not enemies, but peaceful; not strangers, but of the household of the faith of the Lord; not bastards,[Hebrews 12:8] but sons of God; partaking not of error, but of salvation,—with the exception of those who, being believers transplanted from the Church, had gone over to heresy, and that these should be restored by the laying on of hands."
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 55, 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)
God Punishes Both in Wrath and in Mercy. (HTML)
CCEL Footnote 558 (In-Text, Margin)
... piety and purity in the Scriptures of truth, from his earliest childhood, in which his mother, to accomplish her vow, placed him in God’s temple, and devoted him to the Lord as His servant;—yet even of such men it is written, “Thou, O God, wast propitious unto them, though Thou didst punish all their devices.” Now the children of wrath God punishes in anger; whereas it is in mercy that He punishes the children of grace; since “whom He loveth He correcteth, and scourgeth every son whom He receiveth.”[Hebrews 12:6] However, there are no punishments, no correction, no scourge of God, but what are owing to sin, except in the case of Him who prepared His back for the smiter, in order that He might experience all things in our likeness without sin, in order that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 513, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
Book I (HTML)
Christ Predestinated to Be the Son of God. (HTML)
CCEL Footnote 3512 (In-Text, Margin)
... again of water and the Spirit is not recompensed to us for any merit, but freely given; and if faith has brought us to the laver of regeneration, we ought not therefore to suppose that we have first given anything, so that the regeneration of salvation should be recompensed to us again; because He made us to believe in Christ, who made for us a Christ on whom we believe. He makes in men the beginning and the completion of the faith in Jesus who made the man Jesus the beginner and finisher of faith;[Hebrews 12:2] for thus, as you know, He is called in the epistle which is addressed to the Hebrews.
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 105, footnote 1 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book II (HTML)
Of the Reason Why Forty Generations (Not Including Christ Himself) are Found in Matthew, Although He Divides Them into Three Successions of Fourteen Each. (HTML)
CCEL Footnote 684 (In-Text, Margin)
... contemplation, a reader of the greatest attention and carefulness. For it has been acutely observed that Matthew, who had proposed to himself the task of commending the kingly character in Christ, named, exclusive of Christ Himself, forty men in the series of generations. Now this number denotes the period in which, in this age and on this earth, it behoves us to be ruled by Christ in accordance with that painful discipline whereby “God scourgeth,” as it is written, “every son that He receiveth;”[Hebrews 12:6] and of which also an apostle says that “we must through much tribulation enter into the kingdom of God.” This discipline is also signified by that rod of iron, concerning which we read this statement in a Psalm: “Thou shalt rule them with a rod of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 271, footnote 2 (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. Chap. v. 3 and 8, 'Blessed are the poor in spirit:' etc., but especially on that, 'Blessed are the pure in heart: for they shall see God.' (HTML)
CCEL Footnote 1933 (In-Text, Margin)
... Now thou wilt be filled with all the fulness of God, not as if God should be full of thee, but so that thou shalt be full of God. Seek there, if thou canst, for any bodily face. Away with such trifles from the eye of the mind. Let the child cast away his playthings, and learn to handle more serious matters. And in many things we are but children; and when we were more so than we are, we were borne with by our betters. “Follow peace with all men, and holiness, without which no man shall see God.”[Hebrews 12:14] For by this is the heart purified; for that in it is that faith “which worketh by love.” Hence, “Blessed are the pure in heart, for they shall see God.”
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 274, footnote 1 (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. v. 22, ‘Whosoever shall say to his brother, thou fool, shall be in danger of the hell of fire.’ (HTML)
CCEL Footnote 1962 (In-Text, Margin)
5. Unto this hope is man tamed, and shall his Tamer then be deemed intolerable? Unto this hope is man tamed, and shall he murmur against his beneficent Tamer, if He chance to use the scourge? Ye have heard the exhortation of the Apostle, “If ye are without chasten ing, ye are bastards, and not sons;[Hebrews 12:8] for what son is he whom the father chasteneth not? Furthermore,” he says, “we have had fathers of our flesh which corrected us, and we gave them reverence; shall we not much rather be in subjection to the Father of spirits, and live?” For what could thy father do for thee, that he corrected and chastised thee, brought out the scourge and beat ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 274, footnote 2 (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. v. 22, ‘Whosoever shall say to his brother, thou fool, shall be in danger of the hell of fire.’ (HTML)
CCEL Footnote 1963 (In-Text, Margin)
... shall his Tamer then be deemed intolerable? Unto this hope is man tamed, and shall he murmur against his beneficent Tamer, if He chance to use the scourge? Ye have heard the exhortation of the Apostle, “If ye are without chasten ing, ye are bastards, and not sons; for what son is he whom the father chasteneth not? Furthermore,” he says, “we have had fathers of our flesh which corrected us, and we gave them reverence; shall we not much rather be in subjection to the Father of spirits, and live?”[Hebrews 12:7] For what could thy father do for thee, that he corrected and chastised thee, brought out the scourge and beat thee? Could he make thee live for ever? What he could not do for himself, how should he do for thee? For some paltry sum of money which he ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 274, footnote 2 (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. v. 22, ‘Whosoever shall say to his brother, thou fool, shall be in danger of the hell of fire.’ (HTML)
CCEL Footnote 1963 (In-Text, Margin)
... shall his Tamer then be deemed intolerable? Unto this hope is man tamed, and shall he murmur against his beneficent Tamer, if He chance to use the scourge? Ye have heard the exhortation of the Apostle, “If ye are without chasten ing, ye are bastards, and not sons; for what son is he whom the father chasteneth not? Furthermore,” he says, “we have had fathers of our flesh which corrected us, and we gave them reverence; shall we not much rather be in subjection to the Father of spirits, and live?”[Hebrews 12:9] For what could thy father do for thee, that he corrected and chastised thee, brought out the scourge and beat thee? Could he make thee live for ever? What he could not do for himself, how should he do for thee? For some paltry sum of money which he ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 509, footnote 6 (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 IV. 12–16. (HTML)
CCEL Footnote 2415 (In-Text, Margin)
... were torn by the teeth of savage creatures, were they not under God? or were those three men servants of God, and the Maccabees not servants of God? The fire acknowledged as God’s servants the three men, whom it burned not, neither hurt their garments; and did it not acknowledge the Maccabees? It acknowledged the Maccabees; it did, my brethren, acknowledge them also. But there was need of a scourge, by the Lord’s permission: He hath said in Scripture, “He scourgeth every son whom He receiveth.”[Hebrews 12:6] For think ye, my brethren, the iron would have pierced into the vitals of the Lord unless He had permitted it, or that He would have hung fastened to the tree, unless it had been His will? Did not His own creature acknowledge Him? Or did He set an ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 511, footnote 4 (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 IV. 12–16. (HTML)
CCEL Footnote 2426 (In-Text, Margin)
... attacks thy property; he takes from thee I know not what things which thou hast on earth: therefore hatest thou him, because he puts thee to straits on earth. Be not thou straitened, remove thee to heaven above; there shalt thou have thine heart where there is wide room, so that thou mayest not be straitened in the hope of life eternal. Consider what the things are that he takes from thee: not even them would he take from thee, but by permission of Him who “scourgeth every son whom He receiveth.”[Hebrews 12:6] He, this same enemy of thine, is in a manner the instrument in the hands of God, by which thou mayest be healed. If God knows it to be good for thee that he should despoil thee, He permits him; if He knows it to be good for thee that thou shouldest ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 33, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm IX (HTML)
CCEL Footnote 334 (In-Text, Margin)
... good, and punishments to the evil. But then that confession will avail, not to the remedy of evils, but to the accumulation of damnation. Of these two judgments, the one hidden, the other manifest, the Lord seems to me to have spoken, where He says, “Whoso believeth on Me hath passed from death unto life, and shall not come into judgment;” into the manifest judgment, that is. For that which passes from death unto life by means of some affliction, whereby “He scourgeth every son whom He receiveth,”[Hebrews 12:6] is the hidden judgment. “But whoso believeth not,” saith He, “hath been judged already:” that is, by this hidden judgment hath been already prepared for that manifest one. These two judgments we read of also in Wisdom, whence it is written, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 35, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm IX (HTML)
CCEL Footnote 364 (In-Text, Margin)
... persecutions of that enemy, who hath been turned behind, what harm shall he do to them whose refuge the Lord hath become? But this will be, if in this world, in which that one has an office of power, they shall choose to be poor, by loving nothing which either here leaves a man while he lives and loves, or is left by him when he dies. For to such a poor man hath the Lord become a refuge, “an Helper in due season, in tribulation.” Lo, He maketh poor, for “He scourgeth every son whom He receiveth.”[Hebrews 12:6] For what “an Helper in due season” is, he explained by adding “in tribulation.” For the soul is not turned to God, save when it is turned away from this world: nor is it more seasonably turned away from this world, except toils and pains be mingled ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 67, footnote 10 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXIX (HTML)
CCEL Footnote 674 (In-Text, Margin)
11. “The Lord will give strength to His people”[Hebrews 12:18-21] (ver. 11). For the Lord will give strength to His people fighting against the storms and whirlwinds of this world, for peace in this world He hath not promised them. “The Lord will bless His people in peace.” And the same Lord will bless His people, affording them peace in Himself; for, saith He, “My peace I give unto you, My peace I leave with you.”
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 109, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXVIII (HTML)
CCEL Footnote 1002 (In-Text, Margin)
... whom the scourge is due. But sinners are in this life sometimes not scourged at all, or are scourged less than their deserts: because the wickedness of their heart is given over as already desperate. Those, however, for whom eternal life is prepared, must needs be scourged in this life: for that sentence is true: “My son, faint not under the chastening of the Lord, neither be weary when thou art rebuked of Him.” “For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth.”[Hebrews 12:6] Let not mine enemies therefore insult over me; let “them not magnify themselves;” and if my Father scourgeth me, “I am prepared for the scourge;” because there is an inheritance in store for me. Thou wilt not submit to the scourge: the inheritance ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 130, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XLI (HTML)
CCEL Footnote 1193 (In-Text, Margin)
5. But why this? Because He “scourgeth every son whom He receiveth.”[Hebrews 12:6] Why this? Because to men sinning was it said, “In the sweat of thy face shalt thou eat bread.” Therefore because all these chastisements, in which all our bed is turned in our infirmity, man ought to acknowledge that he suffers for sin; let him turn himself, and say what follows: “I said, Lord, be merciful unto me; heal my soul, for I have sinned against Thee” (ver. 4). O Lord, by tribulations do Thou exercise me; to be scourged Thou judgest every son whom Thou ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 243, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LIX (HTML)
Part 2 (HTML)
CCEL Footnote 2269 (In-Text, Margin)
4. What is, “in the anger of consummation shall be declared consummations”? There is an anger of consummation, and there is an anger of consuming. For every vengeance of God is called anger: sometimes God avengeth, to the end that He may make perfect; sometimes He avengeth, to the end that He may condemn. How doth He avenge, to the end that He may make perfect? “He scourgeth every son whom He receiveth.”[Hebrews 12:6] How doth He avenge, to the end that He may condemn? When He shall have set ungodly men on the left hand, and shall have said to them, “Go ye into fire everlasting, that hath been prepared for the devil and his angels.” This is the anger of consuming, not that of consummation. But “there shall ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 383, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXIX (HTML)
CCEL Footnote 3708 (In-Text, Margin)
... do befall men, though they be faithful: although hence may bloom the Martyrs’ glory by occasion of their patience, and the yoke of discipline godly endured as the scourge of the Lord. Of this the Maccabees amid sharp tortures, of this the three men amid flames innocuous, of this the holy Prophets in captivity, do testify. For although paternal correction most bravely and most godly they endure, yet they do not hide the fact, that these things have befallen them for the deservings of their sins.[Hebrews 12:6] …
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 387, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXX (HTML)
CCEL Footnote 3755 (In-Text, Margin)
... correcting, not as a judge condemning. In such manner evidently Thou wilt be angry, because it hath been written, “My son, drawing near unto the service of God, stand thou in righteousness and in fear, and prepare thy soul for temptation.” Think not that now the wrath of God hath passed away, because thou hast been converted. The wrath of God hath passed away from thee, but only so that it condemn not for everlasting. But He scourgeth, He spareth not: because He scourgeth every son whom He receiveth.[Hebrews 12:6] If thou refusest to be scourged, why dost thou desire to be received? He scourgeth every son whom He receiveth. He who did not spare even His only Son, scourgeth every one. But nevertheless, “How long wilt Thou be angry with the prayer of Thy ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 435, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXXIX (HTML)
CCEL Footnote 4181 (In-Text, Margin)
... “if they profane My statutes, and keep not My commandments” (ver. 31); I will not spurn them, nor will I send them away from Me in perdition: but what will I do? “I will visit their offences with the rod, and their sin with scourges” (ver. 32). It is not the mercy of one that calls them only; but also that chastises and scourges them. Let therefore thy Father’s hand be upon thee, and if thou art a good son, repel not chastening; for “what son is there, to whom his father giveth not chastening?”[Hebrews 12:7] Let Him chasten him, so long as He takes not from him His mercy: let Him beat him when obstinate, as long as He does not disinherit him. If thou hast well understood the promises of thy Father, fear not to be scourged, but to be disinherited: “for ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 435, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXXIX (HTML)
CCEL Footnote 4182 (In-Text, Margin)
... scourges them. Let therefore thy Father’s hand be upon thee, and if thou art a good son, repel not chastening; for “what son is there, to whom his father giveth not chastening?” Let Him chasten him, so long as He takes not from him His mercy: let Him beat him when obstinate, as long as He does not disinherit him. If thou hast well understood the promises of thy Father, fear not to be scourged, but to be disinherited: “for whom the Lord loveth He chasteneth: and scourgeth every son whom He receiveth.”[Hebrews 12:6] Does the sinful son spurn chastening, when he sees the only Son without sin scourged? “I will visit their offences with the rod.” Thus too the Apostle threatens: “What will ye? shall I come unto you with a rod?” Let not pious sons say, if Thou art ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 443, footnote 9 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XC (HTML)
CCEL Footnote 4257 (In-Text, Margin)
... New Testament, which the number eighty signifies, yet still our life is one of labour and sorrow, while “we groan within ourselves, awaiting the adoption, to wit, the redemption of our body; for we are saved by hope; and if we hope for that we see not, then do we with patience wait for it.” This relates to the mercy of God, of which he proceeds to say, “Since thy mercy cometh over us, and we shall be chastened:” for “the Lord chasteneth whom He loveth, and scourgeth every son whom He receiveth,”[Hebrews 12:6] and to some mighty ones He giveth a thorn in the flesh, to buffet them, that they may not be exalted above measure through the abundance of the revelations, so that strength be made perfect in weakness. Some copies read, we shall be “taught,” ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 467, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XCIV (HTML)
CCEL Footnote 4388 (In-Text, Margin)
... according to their works, and after their own malice; the Lord our God shall destroy them” (ver. 23). The words, “after their own malice,” are not said without meaning. I am benefited through them: and yet it is said to be their malice, and not their benefits. For assuredly He trieth us, scourgeth us, by means of the wicked. To prepare us for what doth He scourge us? Confessedly for the kingdom of heaven. “For He scourgeth every son whom He receiveth; for what son is he whom the father chasteneth not?”[Hebrews 12:7] and when God doth this, He is teaching us in order to an eternal heritage: and this learning He often giveth us by means of wicked men, through whom He trieth and perfecteth our love, which He doth will to be extended even to our enemies. …Thus also ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 545, footnote 8 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXI (HTML)
CCEL Footnote 4990 (In-Text, Margin)
“These are the great works of the Lord, sought out unto all His wills” (ver. 2): through which mercy forsaketh none who confesseth, no man’s wickedness is unpunished.[Hebrews 12:6] …Let man choose for himself what he listeth: the works of the Lord are not so constituted, that the creature, having free discretion allowed him, should transcend the will of the Creator, even though he act contrary to His will. God willeth not that thou shouldest sin; for He forbiddeth it: yet if thou hast sinned, imagine not that the man hath done what he willed, and that hath happened to God which He willed ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 555, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXVI (HTML)
CCEL Footnote 5085 (In-Text, Margin)
... hath called upon Him, save he whom He first called? Hence therefore He is in the first place “gracious;” but “righteous,” because He scourgeth; and again, “merciful,” because He receiveth; for “He scourgeth every son whom He receiveth;” nor ought it to be so bitter to me that He scourgeth, as sweet that He receiveth. For how should not “The Lord, who keepeth little ones” (ver. 6), scourge those whom, when of mature age, He seeketh to be heirs; “for what son is he whom the father chasteneth not?”[Hebrews 12:6-7] “I was in misery, and He helped me.” He helped me, because I was in misery; for the pain which the physician causeth by his knife is not penal, but salutary.
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 570, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXIX (HTML)
Teth. (HTML)
CCEL Footnote 5219 (In-Text, Margin)
... who said, “Lord, increase our faith,” had faith. And as long as we live in this world, these are the words of those who are making progress. But he addeth, “understanding,” or, as most copies read, “discipline.” Now the word discipline, for which the Greeks use παιδεία, is employed in Scripture, where instruction through tribulation is to be understood: according to the words, “Whom the Lord loveth He disciplineth, and scourgeth every son whom He receiveth.”[Hebrews 12:6] In the literature of the Church this is usually called discipline. For this word, παιδεία,52205220 [See Clement, A.N.F. vol. ii. p. 213.] is used in the Greek in the Epistle to the Hebrews, where the Latin ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 570, footnote 8 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXIX (HTML)
Teth. (HTML)
CCEL Footnote 5221 (In-Text, Margin)
... instruction through tribulation is to be understood: according to the words, “Whom the Lord loveth He disciplineth, and scourgeth every son whom He receiveth.” In the literature of the Church this is usually called discipline. For this word, παιδεία,52205220 [See Clement, A.N.F. vol. ii. p. 213.] is used in the Greek in the Epistle to the Hebrews, where the Latin translator saith, “No discipline for the present seemeth to be joyous, but grievous,” etc.[Hebrews 12:11] He therefore toward whom the Lord dealeth in sweetness, that is, he in whom He mercifully inspires delight in that which is good, ought to pray instantly, that this gift may be so increased unto him, that he may not only despise all other delights ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 587, footnote 4 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXIX (HTML)
Schin. (HTML)
CCEL Footnote 5374 (In-Text, Margin)
... affectionate sons; thus doth the chaste wife at once fear her husband, lest she be forsaken by him, and loveth him, that she may enjoy his love. If then the human father and the human husband desire at once to be feared and loved; much more doth our Father who is in heaven, and that Bridegroom, “beautiful beyond the sons of men,” not in the flesh, but in goodness. For by whom is the law of God loved, save by those by whom God is loved? And what that is severe hath the father’s law to good sons?[Hebrews 12:6] Let the Father’s judgments therefore be praised even in the scourge, if His promises be loved in the reward.
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 340, footnote 6 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
The Homilies on the Statues to the People of Antioch. (HTML)
Homily I (HTML)
CCEL Footnote 1054 (In-Text, Margin)
22. But that you may learn that this also teaches us to consider those blessed whom we ought to consider blessed, is evident from hence. For when you hear Paul saying, “Even unto this present hour we both hunger, and thirst, and are naked, and are buffetted, and have no certain dwelling place.” And again; “Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth;”[Hebrews 12:6] it is certain that it is not those who are enjoying quietness, but those who are in affliction for God’s sake, and who are in tribulation, whom we must applaud, emulating those who live virtuously, and cultivate piety. For so speaks the prophet: “Their right hand is a right hand of iniquity. Their ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 392, footnote 3 (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 VII (HTML)
CCEL Footnote 1350 (In-Text, Margin)
... whether He brings upon us a famine, or a war, or any calamity, whatsoever, He doth it out of His exceeding great care and kindness. For even those fathers, who especially love their offspring, will forbid them the table, and inflict stripes, and punish them by disgrace, and in endless other ways of this kind correct their children when they are disorderly; yet are they nevertheless fathers, not only while doing them honour, but when acting thus; yea, they are preeminently fathers when they act thus.[Hebrews 12:9] But if men, who are frequently carried away beyond what is meet by the force of angry feelings, are yet held to punish those whom they love, not from cruelty and inhumanity, but from a kind care and regard; much rather is it proper to be thus minded ...
Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 358, footnote 1 (Image)
Chrysostom: Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon
The Homilies of St. John Chrysostom on Philippians, Colossians, and Thessalonians. (HTML)
Homilies on First Thessalonians. (HTML)
1 Thessalonians 4:15-17 (HTML)
CCEL Footnote 1022 (In-Text, Margin)
... incredible, but things not seen were equally credible with things that were seen. But even to the unbeliever these are sufficient to produce faith. If any one disbelieves hell, let him consider Sodom, let him reflect upon Gomorrah, the vengeance that has been inflicted, and which yet remains. This is a proof of the eternity of punishment. Are these things grievous? And is it not grievous, when you say that there is no hell, but that God has merely threatened it? when you slack the hands of the people?[Hebrews 12:12] It is thou who disbelievest that compellest me to say these things; it is thou that hast drawn me out into these words. If thou believedst the words of Christ I should not be compelled to bring forward facts to induce belief. But since you have ...
Nicene and Post-Nicene Fathers, Series 1, Volume 14, page 365, footnote 6 (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 2706 (In-Text, Margin)
... prays to become accursed for those who were not yet believers, and who so ministers to the faithful, as to journey himself, if need be, and who everywhere took great care of them;—let us not wonder if he encourage and comfort them by letters also, and if he set them upright when tottering and fallen. For in a word, they were worn down and despairing on account of their manifold afflictions. And this he shows near the end, saying, “Wherefore lift up the hands that hang down, and the feeble knees”;[Hebrews 12:12] and again, “Yet a little while, he that shall come will come, and will not tarry”; and again, “If ye be without chastisement,…then are ye bastards and not sons.”
Nicene and Post-Nicene Fathers, Series 1, Volume 14, page 365, footnote 8 (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 2708 (In-Text, Margin)
... great care of them;—let us not wonder if he encourage and comfort them by letters also, and if he set them upright when tottering and fallen. For in a word, they were worn down and despairing on account of their manifold afflictions. And this he shows near the end, saying, “Wherefore lift up the hands that hang down, and the feeble knees”; and again, “Yet a little while, he that shall come will come, and will not tarry”; and again, “If ye be without chastisement,…then are ye bastards and not sons.”[Hebrews 12:8]
Nicene and Post-Nicene Fathers, Series 1, Volume 14, page 365, footnote 9 (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 2709 (In-Text, Margin)
But we will unfold these things at a fit opportunity. At present: he of necessity wrote to those for whom he cared so greatly. For while the reason why he was not sent to them is plain, yet he was not forbidden to write. And that they were becoming fainthearted he shows when he says, “Lift up the hands which hang down, and the feeble knees, and make straight paths”[Hebrews 12:12-13] and again, “God is not unrighteous to forget your work and love.” For the soul overtaken by many trials, was turned aside even from the faith. Therefore he exhorts them to “Give heed to the things which they have heard, and that there should not be an evil heart of unbelief.” On this account also, in this Epistle, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 352, 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)
Martyrs of Palestine. (HTML)
Chapter XI (HTML)
CCEL Footnote 2687 (In-Text, Margin)
9. But he gave a second answer similar to the former, saying that Jerusalem was his country, meaning that of which Paul says, “Jerusalem which is above is free, which is our mother,” and, “Ye are come unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem.”[Hebrews 12:22]
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 374, footnote 18 (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 X (HTML)
Panegyric on the Splendor of Affairs. (HTML)
CCEL Footnote 2871 (In-Text, Margin)
... ‘burning with fire the sanctuary of God, and profaning unto the ground the habitation of his name,’ ‘whom all that passed by upon the way plucked, and whose fences they broke down, whom the boar out of the wood ravaged, and on which the savage wild beast fed,’ now by the wonderful power of Christ, when he wills it, has become like a lily. For at that time also she was chastened at his nod as by a careful father; ‘for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.’[Hebrews 12:6]
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 378, 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 X (HTML)
Panegyric on the Splendor of Affairs. (HTML)
CCEL Footnote 2909 (In-Text, Margin)
70. But the region above the heavens, with the models of earthly things which are there, and the so-called Jerusalem above, and the heavenly Mount of Zion, and the supramundane city of the living God, in which innumerable choirs of angels and the Church of the first born, whose names are written in heaven,[Hebrews 12:22-23] praise their Maker and the Supreme Ruler of the universe with hymns of praise unutterable and incomprehensible to us,—who that is mortal is able worthily to celebrate this? ‘For eye hath not seen nor ear heard, neither have entered into the heart of men those things which God hath prepared for them that love him.’
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 221, footnote 1 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)
The Impassible. (HTML)
CCEL Footnote 1430 (In-Text, Margin)
Orth. —And when while reading the Epistle to the Hebrews we light upon the passage where the Apostle says “Wherefore lift up the hands which hang down and the feeble knees and make straight paths for your feet lest that which is lame be turned out of the way, but let it rather be healed,”[Hebrews 12:12-13] do we say that the divine Apostle said these things about the parts of the body?
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 284, footnote 6 (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 Senator the Patrician. (HTML)
CCEL Footnote 1806 (In-Text, Margin)
I cherish an indelible memory of your magnificence, and now by very religious and holy bishops I salute you. The very holy lord bishop Domnus has arranged for them to journey to the imperial city in order to put an end to the false charges raised against me. For certain men have contrived manifest calumnies against me, and have grievously disturbed the churches for whose sake the Lord Christ “endured the Cross despising the shame”;[Hebrews 12:2] in whose behalf the band of the divine apostles and companies of victorious martyrs were delivered to many kinds of death. On behalf of their peace I call on your magnificence to contend. It had been easy for the God of all to have nodded His head and scattered the lowering ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 504, footnote 11 (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)
His confession of faith is unsatisfactory. No one asked him about the Trinity, but about Origen's doctrines of the Resurrection, the origin of souls, and the salvability of Satan. As to the Resurrection and to Satan he is ambiguous. As to souls he professes ignorance. (HTML)
... (according to him) that the arrows of God’s precepts (concerning which the Prophet says in another place, “I lived in misery while a thorn pierces me”) should wound and strike through the crafty tongue, and make an end of sins in it. He also interprets the place where the Lord testifies saying: “I came to send fire on the earth, and how I wish that it may burn” as meaning “I wish that all may repent, and burn out through the Holy spirit their vices and their sins; for I am he of whom it is written,[Hebrews 12:29] “Our God is a consuming fire;” it is no great thing then to say this of the devil, since it is prepared also for men.” You ought rather to have said, if you wished to avoid the suspicion of believing in the salvation of the devil; “Thou hast become ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 262, footnote 14 (Image)
Athanasius: Select Writings and Letters
Defence of His Flight. (Apologia de Fuga.) (HTML)
Defence of His Flight. (Apologia de Fuga.) (HTML)
The Saints fled for our sakes. (HTML)
CCEL Footnote 1489 (In-Text, Margin)
... word, they grudged not to communicate it to all men; so that even while they fled, they preached the Gospel, and gave warning of the wickedness of those who conspired against them, and confirmed the faithful by their exhortations. Thus the blessed Paul, having found it so by experience, declared beforehand, ‘As many as will live godly in Christ, shall suffer persecution.’ And so he straightway prepared them that fled for the trial, saying, ‘Let us run with patience the race that is set before us[Hebrews 12:1];’ for although there be continual tribulations, ‘yet tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed.’ And the Prophet Isaiah when such-like affliction was expected, exhorted and cried aloud, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 514, footnote 3 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
For 331. Easter-day xvi Pharmuthi; iii Id. April; Æra Dioclet. 47; Coss. Annius Bassus, Ablabius; Præfect, Florentius; Indict. iv. (HTML)
... over to his lusts; and thus in the time of persecution he is offended, and becomes altogether unfruitful. Now the prophet points out the end of such negligence, saying, ‘Cursed is he who doeth the work of the Lord carelessly.’ For a servant of the Lord should be diligent and careful, yea, moreover, burning like a flame, so that when, by an ardent spirit, he has destroyed all carnal sin, he may be able to draw near to God who, according to the expression of the saints, is called ‘a consuming fire[Hebrews 12:29].’
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 522, footnote 7 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
For 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)
... 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 abolished death, He has brought us from affliction and sighing to the rest and gladness of this feast, a joy which reacheth even to heaven. For not we alone are affected by this, but because of it, even the heavens rejoice with us, and the whole church of the firstborn, written in heaven[Hebrews 12:23], is made glad together, as the prophet proclaims, saying, ‘Rejoice, ye heavens, for the Lord hath had mercy upon Israel. Shout, ye foundations of the earth. Cry out with joy, ye mountains, ye high places, and all the trees which are in them, for the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 553, footnote 4 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
(For 371.) (HTML)
... seen those things which are above, and then descended, he teaches us, announcing what is written to the Hebrews, and saying, ‘For ye are not come unto the mount that might be touched, and that burned with fire, and clouds, and darkness, and a tempest, and to the voice of words. But ye are come unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, and to the general assembly and Church of the first-born, which are written in heaven[Hebrews 12:18-23].’ Who would not wish to enjoy the high companionship with these! Who not desire to be enrolled with these, that he may hear with them, ‘Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world.’
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 40, footnote 9 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 652 (In-Text, Margin)
... redeemed by the blood of Christ, gladly to lay down our lives for our Redeemer. What saint has ever won his crown without first contending for it? Righteous Abel is murdered. Abraham is in danger of losing his wife. And, as I must not enlarge my book unduly, seek for yourself: you will find that all holy men have suffered adversity. Solomon alone lived in luxury and perhaps it was for this reason that he fell. For “whom the Lord loveth, He chasteneth, and scourgeth every son whom He receiveth.”[Hebrews 12:6] Which is best—for a short time to do battle, to carry stakes for the palisades, to bear arms, to faint under heavy bucklers, that ever afterwards we may rejoice as victors? or to become slaves forever, just because we cannot endure for a single ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 134, footnote 4 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Theophilus. (HTML)
CCEL Footnote 1914 (In-Text, Margin)
2. I thank you for your reminder concerning the canons of the Church. Truly, “whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.”[Hebrews 12:6] Still I would assure you that nothing is more my aim than to maintain the rights of Christ, to keep to the lines laid down by the fathers, and always to remember the faith of Rome; that faith which is praised by the lips of an apostle, and of which the Alexandrian church boasts to be a sharer.
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 138, footnote 8 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Pammachius. (HTML)
CCEL Footnote 1966 (In-Text, Margin)
... alluring hair, that is to say, the graces of style, and pare away her dead nails. Wash her with the nitre of which the prophet speaks, and then take your ease with her and say “Her left hand is under my head, and her right hand doth embrace me.” Then shall the captive bring to you many children; from a Moabitess she shall become an Israelitish woman. Christ is that sanctification without which no man shall see the face of God. Christ is our redemption, for He is at once our Redeemer and our Ransom.[Hebrews 12:14] Christ is all, that he who has left all for Christ may find One in place of all, and may be able to proclaim freely, “The Lord is my portion.”
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 141, footnote 7 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Castrutius. (HTML)
CCEL Footnote 2005 (In-Text, Margin)
... saints than Peter and Paul? Yet their blood stained the blade of Nero. And to say no more of men, did not the Son of God endure the shame of the cross? And yet you fancy those blessed who enjoy in this world happiness and pleasure? God’s hottest anger against sinners is when he shews no anger. Wherefore in Ezekiel he says to Jerusalem: “My jealousy will depart from thee and I will be quiet and will be no more angry.” For “whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth.”[Hebrews 12:6] The father does not instruct his son unless he loves him. The master does not correct his disciple unless he sees in him signs of promise. When once the doctor gives over caring for the patient, it is a sign that he despairs. You should answer thus: ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 170, footnote 12 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Theophilus Bishop of Alexandria. (HTML)
CCEL Footnote 2499 (In-Text, Margin)
... letter shews you to possess that heritage of the Lord of which when going to the Father he said to the apostles, “peace I leave with you, my peace I give unto you,” and to own the happiness described in the words, “blessed are the peace-makers.” You coax as a father, you teach as a master, you enjoin as a bishop. You come to me not with a rod and severity but in a spirit of kindness, gentleness, and meekness. Your opening words echo the humility of Christ who saved men not with thunder and lightning[Hebrews 12:18] but as a wailing babe in the manger and as a silent sufferer upon the cross. You have read the prediction made in one who was a type of Him, “Lord, remember David and all his meekness,” and you know how it was fulfilled afterwards in Himself. “Learn ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 223, footnote 2 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Julian. (HTML)
CCEL Footnote 3101 (In-Text, Margin)
... his burthen at once, how can you think that you have reached virtue’s crowning height when you have yielded up but a portion of yours? It is you yourself that the Lord wishes for, “a living sacrifice…acceptable unto God.” Yourself, I say, and not what you have. And therefore, as he trained Israel by subjecting it to many plagues and afflictions, so does He now admonish you by sending you trials of different kinds. “For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.”[Hebrews 12:6] The poor widow did but cast two mites into the treasury; yet because she cast in all that she had it is said of her that she surpassed all the rich in offering gifts to God. Such gifts are valued not by their weight but by the good-will with which ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 251, footnote 12 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Rusticus. (HTML)
CCEL Footnote 3500 (In-Text, Margin)
... itself a defence, and so also is his rank as an elder. Still, since we are but human and sometimes in spite of the ripeness of our years fall into the sins of youth, if I do wrong and you wish to correct me, accuse me openly of my fault: do not backbite me secretly. “Let the righteous smite me, it shall be a kindness, and let him reprove me; but let not the oil of the sinner enrich my head.” For what says the apostle? “Whom the Lord loveth, he chasteneth, and scourgeth every son whom he receiveth.”[Hebrews 12:6] By the mouth of Isaiah the Lord speaks thus: “O my people, they who call you happy cause you to err and destroy the way of your paths.” How do you help me by telling my misdeeds to others? You may, without my knowing of it, wound some one else by ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 267, footnote 13 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Demetrius. (HTML)
CCEL Footnote 3722 (In-Text, Margin)
... “In nothing too much.” You must not go on fasting until your heart begins to throb and your breath to fail and you have to be supported or carried by others. No; while curbing the desires of the flesh, you must keep sufficient strength to read scripture, to sing psalms, and to observe vigils. For fasting is not a complete virtue in itself but only a foundation on which other virtues may be built. The same may be said of sanctification and of that chastity without which no man shall see the Lord.[Hebrews 12:14] Each of these is a step on the upward way, yet none of them by itself will avail to win the virgin’s crown. The gospel teaches us this in the parable of the wise and foolish virgins; the former of whom enter into the bridechamber of the bridegroom, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 463, footnote 2 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against the Pelagians. (HTML)
Book I (HTML)
CCEL Footnote 5229 (In-Text, Margin)
... person is wicked and a sinner; but we cannot conversely say every sinner and wicked person is also impious, for impiety properly belongs to those who have not the knowledge of God, or, if they have once had it, lose it by transgression. But the wounds of sin and wickedness, like faults in general, admit of healing. Hence, it is written, “Many are the scourges of the sinner”; it is not said that he is eternally destroyed. And through all the scourging and torture the faults of Israel are corrected,[Hebrews 12:6] “For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth.” It is one thing to smite with the affection of a teacher and a parent; another to be madly cruel towards adversaries. Wherefore, we sing in the first Psalm, “The ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 1, footnote 12 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
Procatechesis, or Prologue to the Catechetical Lectures of our Holy Father, Cyril, Archbishop of Jerusalem. (HTML)
CCEL Footnote 405 (In-Text, Margin)
... enlightened; and though he dipped his body in water, he enlightened not his heart with the Spirit: his body went down and came up, but his soul was not buried with Christ, nor raised with Him. Now I mention the statements of (men’s) falls, that thou mayest not fall: for these things happened to them by way of example, and they are written for the admonition of those who to this day draw near. Let none of you be found tempting His grace, lest any root of bitterness spring up and trouble you[Hebrews 12:15]. Let none of you enter saying, Let us see what the faithful are doing: let me go in and see, that I may learn what is being done. Dost thou expect to see, and not expect to be seen? And thinkest thou, that whilst thou art searching out what is going ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 25, footnote 1 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Ten Points of Doctrine. (HTML)
CCEL Footnote 723 (In-Text, Margin)
24. And to the doctrine of chastity let the first to give heed be the order of Solitaries and of Virgins, who maintain the angelic life in the world; and let the rest of the Church’s people follow them. For you, brethren, a great crown is laid up: barter not away a great dignity for a petty pleasure: listen to the Apostle speaking: Lest there be any fornicator or profane person, as Esau, who for one mess of meat sold his own birthright[Hebrews 12:16]. Enrolled henceforth in the Angelic books for thy profession of chastity, see that thou be not blotted out again for thy practice of fornication.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 47, footnote 11 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
The Father. (HTML)
CCEL Footnote 1023 (In-Text, Margin)
15. But while honouring our heavenly Father let us honour also the fathers of our flesh[Hebrews 12:9]: since the Lord Himself hath evidently so appointed in the Law and the Prophets, saying, Honour thy father and thy mother, that it may be well with thee, and thy days shall be long in the land. And let this commandment be especially observed by those here present who have fathers and mothers. Children, obey your parents in all things: for this is well pleasing to the Lord. For the Lord said not, He that loveth father or mother is ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 75, footnote 6 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the words Incarnate, and Made Man. (HTML)
CCEL Footnote 1395 (In-Text, Margin)
... in fire on Mount Sinai, and the people could not bear it, but said to Moses, Speak thou with us, and we will hear; and let not God speak to us, lest we die: and again, For who is there of all flesh that hath heard the voice of the living God speaking out of the midst of the fire, and shall live? If to hear the voice of God speaking is a cause of death, how shall not the sight of God Himself bring death? And what wonder? Even Moses himself saith, I exceedingly fear and quake[Hebrews 12:21].
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 104, 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 1813 (In-Text, Margin)
... For all things, for the most part, are twofold in our Lord Jesus Christ: a twofold generation; one, of God, before the ages; and one, of a Virgin, at the close of the ages: His descents twofold; one, the unobserved, like rain on a fleece; and a second His open coming, which is to be. In His former advent, He was wrapped in swaddling clothes in the manger; in His second, He covereth Himself with light as with a garment. In His first coming, He endured the Cross, despising shame[Hebrews 12:2]; in His second, He comes attended by a host of Angels, receiving glory. We rest not then upon His first advent only, but look also for His second. And as at His first coming we said, Blessed is He that cometh in the Name of the Lord, so will ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 140, footnote 2 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Words, And in One Holy Catholic Church, and in the Resurrection of the Flesh, and the Life Everlasting. (HTML)
CCEL Footnote 2302 (In-Text, Margin)
24. And it is rightly named (Ecclesia) because it calls forth[Hebrews 12:23] and assembles together all men; according as the Lord says in Leviticus, And make an assembly for all the congregation at the door of the tabernacle of witness. And it is to be noted, that the word assemble, is used for the first time in the Scriptures here, at the time when the Lord puts Aaron into the High-priesthood. And in Deuteronomy also the Lord says to Moses, Assemble the people unto Me, and let them hear My words, that they may learn to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 209, footnote 10 (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 2592 (In-Text, Margin)
23. This is the wish of our schoolmaster the law, of the prophets who intervened between Christ and the law, of Christ who is the fulfiller and end[Hebrews 12:2] of the spiritual law; of the emptied Godhead, of the assumed flesh, of the novel union between God and man, one consisting of two, and both in one. This is why God was united to the flesh by means of the soul, and natures so separate were knit together by the affinity to each of the element which mediated between them: so all became one for the sake of all, and for the sake of one, our progenitor, the soul because of the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 223, footnote 3 (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 2830 (In-Text, Margin)
... priests, and seventy elders of the senate, the rest were ordered to worship afar off, and Moses alone to draw near, and the people were not to go up with him. For it is not everyone who may draw near to God, but only one who, like Moses, can bear the glory of God. Moreover, before this, when the law was first given, the trumpet-blasts, and lightnings, and thunders, and darkness, and the smoke of the whole mountain, and the terrible threats that if even a beast touched the mountain it should be stoned,[Hebrews 12:18] and other like alarms, kept back the rest of the people, for whom it was a great privilege, after careful purification, merely to hear the voice of God. But Moses actually went up and entered into the cloud, and was charged with the law, and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 227, footnote 18 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
In Defence of His Flight to Pontus, and His Return, After His Ordination to the Priesthood, with an Exposition of the Character of the Priestly Office. (HTML)
CCEL Footnote 2904 (In-Text, Margin)
... according to those of the land: here is my obedience, reward it with your blessing. Lead me with your prayers, guide me with your words, establish me with your spirit. The blessing of the father establisheth the houses of children, and would that both I and this spiritual house may be established, the house which I have longed for, which I pray may be my rest for ever, when I have been passed on from the church here to the church yonder, the general assembly of the firstborn, who are written in heaven.[Hebrews 12:23]
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 236, footnote 7 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
Panegyric on His Brother S. Cæsarius. (HTML)
CCEL Footnote 2972 (In-Text, Margin)
... me. And what does he say after all these things? Vanity of vanities, all is vanity and vexation of spirit, possibly meaning some unreasoning longing of the soul, and distraction of man condemned to this from the original fall: but hear, he says, the conclusion of the whole matter, Fear God. This is his stay in his perplexity, and this is thy only gain from life here below, to be guided through the disorder of the things which are seen and shaken, to the things which stand firm and are not moved.[Hebrews 12:27]
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 239, footnote 4 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On his Sister Gorgonia. (HTML)
CCEL Footnote 3007 (In-Text, Margin)
6. From them Gorgonia derived both her existence and her reputation; they sowed in her the seeds of piety, they were the source of her fair life, and of her happy departure with better hopes. Fair privileges these, and such as are not easily attained by many of those who plume themselves highly upon their noble birth, and are proud of their ancestry. But, if I must treat of her case in a more philosophic and lofty strain, Gorgonia’s native land was Jerusalem above,[Hebrews 12:22-23] the object, not of sight but of contemplation, wherein is our commonwealth, and whereto we are pressing on: whose citizen Christ is, and whose fellow-citizens are the assembly and church of the first born who are written in heaven, and feast around its great ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 246, footnote 6 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
To His Father, When He Had Entrusted to Him the Care of the Church of Nazianzus. (HTML)
CCEL Footnote 3042 (In-Text, Margin)
... preferable to a tree, the whole heaven with its ornaments to a single star, and the body to a limb, so also, in the sight of God, is the reformation of a whole church preferable to the progress of a single soul: and therefore, I ought not to look only on my own interest, but also on that of others. For Christ also likewise, when it was possible for him to abide in His own honour and deity, not only so far emptied Himself as to take the form of a slave, but also endured the cross, despising the shame,[Hebrews 12:2] that he might by His own sufferings destroy sin, and by death slay death. The former are the imaginings of desire, the latter the teachings of the Spirit. And I, standing midway between the desire and the Spirit, and not knowing to which of the two ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 276, footnote 9 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On the Great Athanasius, Bishop of Alexandria. (HTML)
CCEL Footnote 3352 (In-Text, Margin)
25. “Yet once more,”[Hebrews 12:26] I hear the Scripture say that the heaven and the earth shall be shaken, inasmuch as this has befallen them before, signifying, as I suppose, a manifest renovation of all things. And we must believe S. Paul when he says that this last shaking is none other than the second coming of Christ, and the transformation and changing of the universe to a condition of stability which cannot be shaken. And I imagine that this present shaking, in which the contemplatives and lovers of God, who ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 276, footnote 10 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On the Great Athanasius, Bishop of Alexandria. (HTML)
CCEL Footnote 3353 (In-Text, Margin)
25. “Yet once more,” I hear the Scripture say that the heaven and the earth shall be shaken, inasmuch as this has befallen them before, signifying, as I suppose, a manifest renovation of all things. And we must believe S. Paul when he says[Hebrews 12:27] that this last shaking is none other than the second coming of Christ, and the transformation and changing of the universe to a condition of stability which cannot be shaken. And I imagine that this present shaking, in which the contemplatives and lovers of God, who before the time exercise their heavenly citizenship, are shaken from us, is of no less consequence than any of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 325, footnote 4 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Fifth Theological Oration. On the Holy Spirit. (HTML)
CCEL Footnote 3728 (In-Text, Margin)
XXV. There have been in the whole period of the duration of the world two conspicuous changes of men’s lives, which are also called two Testaments,[Hebrews 12:26] or, on account of the wide fame of the matter, two Earthquakes; the one from idols to the Law, the other from the Law to the Gospel. And we are taught in the Gospel of a third earthquake, namely, from this Earth to that which cannot be shaken or moved. Now the two Testaments are alike in this respect, that the change was not made on a sudden, nor at the first movement of the endeavour. Why not (for this is a point on ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 325, footnote 5 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Fifth Theological Oration. On the Holy Spirit. (HTML)
CCEL Footnote 3729 (In-Text, Margin)
XXV. There have been in the whole period of the duration of the world two conspicuous changes of men’s lives, which are also called two Testaments, or, on account of the wide fame of the matter, two Earthquakes; the one from idols to the Law, the other from the Law to the Gospel. And we are taught in the Gospel of a third earthquake, namely, from this Earth to that which cannot be shaken or moved.[Hebrews 12:26] Now the two Testaments are alike in this respect, that the change was not made on a sudden, nor at the first movement of the endeavour. Why not (for this is a point on which we must have information)? That no violence might be done to us, but that we might be moved by persuasion. For nothing that ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 344, footnote 1 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On the Words of the Gospel, 'When Jesus Had Finished These Sayings,' Etc.--S. Matt. xix. 1. (HTML)
CCEL Footnote 3841 (In-Text, Margin)
XXII. Only let us cut ourselves off from passion, lest any root of bitterness springing up trouble us;[Hebrews 12:15] only let us follow the image; only let us reverence our Archetype. Cut off the bodily passions; cut off also the spiritual. For by how much the soul is more precious than the body, by so much more precious is it to cleanse the soul than the body. And if cleansing of the body be a praiseworthy act, see, I pray you, how much greater and higher is that of the soul. Cut away the Arian impiety; cut away the false opinion of Sabellius; do not join ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 383, footnote 1 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On Pentecost. (HTML)
CCEL Footnote 4248 (In-Text, Margin)
... acknowledge His co-equality. For this word Another marks an Alter Ego, a name of equal Lordship, not of inequality. For Another is not said, I know, of different kinds, but of things consubstantial. And He came in the form of Tongues because of His close relation to the Word. And they were of Fire, perhaps because of His purifying Power (for our Scripture knows of a purifying fire, as any one who wishes can find out), or else because of His Substance. For our God is a consuming Fire, and a Fire[Hebrews 12:20] burning up the ungodly; though you may again pick a quarrel over these words, being brought into difficulty by the Consubstantiality. And the tongues were cloven, because of the diversity of Gifts; and they sat to signify His Royalty and Rest among ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 431, footnote 13 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Second Oration on Easter. (HTML)
CCEL Footnote 4659 (In-Text, Margin)
... which is still typical; though it is plainer than the old one. For that is ever new which is now becoming known. It is ours to learn what is that drinking and that enjoyment, and His to teach and communicate the Word to His disciples. For teaching is food, even to the Giver of food. Come hither then, and let us partake of the Law, but in a Gospel manner, not a literal one; perfectly, not imperfectly; eternally, not temporarily. Let us make our Head, not the earthly Jerusalem, but the heavenly City;[Hebrews 12:22] not that which is now trodden under foot by armies, but that which is glorified by Angels. Let us sacrifice not young calves, nor lambs that put forth horns and hoofs, in which many parts are destitute of life and feeling; but let us sacrifice to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 102, footnote 10 (Image)
Basil: Letters and Select Works
The Hexæmeron. (HTML)
The creation of terrestrial animals. (HTML)
CCEL Footnote 1703 (In-Text, Margin)
... thyself by the passions of the flesh, slave of thy belly, and thy lowest parts, thou approachest animals without reason and becomest like one of them. Thou art called to more noble cares; “seek those things which are above where Christ sitteth.” Raise thy soul above the earth; draw from its natural conformation the rule of thy conduct; fix thy conversation in heaven. Thy true country is the heavenly Jerusalem; thy fellow-citizens and thy compatriots are “the first-born which are written in heaven.”[Hebrews 12:23]
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 157, footnote 5 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To the Chorepiscopi. (HTML)
CCEL Footnote 2200 (In-Text, Margin)
... apprehensive lest, as this indifference grows, the affairs of the Church should, little by little, fall into confusion. According to the ancient custom observed in the Churches of God, ministers in the Church were received after careful examination; the whole of their life was investigated; an enquiry was made as to their being neither railers nor drunkards, not quick to quarrel, keeping their youth in subjection, so as to be able to maintain “the holiness without which no man shall see the Lord.”[Hebrews 12:14] This examination was made by presbyters and deacons living with them. Then they brought them to the Chorepiscopi; and the Chorepiscopi, after receiving the suffrages of the witnesses as to the truth and giving information to the Bishop, so admitted ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 281, footnote 2 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To the Presbyters of Nicopolis. (HTML)
CCEL Footnote 3023 (In-Text, Margin)
... ministers, but contemptible because God has in them combined wickedness with weakness. Let us beware of being condemned for crying out too loud over a little pain. Only one thing is worth anguish, the loss of one’s own self, when for the sake of the credit of the moment, if one can really call making a public disgrace of one’s self credit, one has deprived one’s self of the everlasting reward of the just. You are children of confessors; you are children of martyrs; you have resisted sin unto blood.[Hebrews 12:4] Use, each one of you, the examples of those near and dear to you to make you brave for true religion’s sake. No one of us has been torn by lashes; no one of us has suffered confiscation of his house; we have not been driven into exile; we have not ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 339, footnote 3 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Concerning Repentance. (HTML)
Book I. (HTML)
Chapter XII. Another passage of St. John is considered. The necessity of keeping the commandments of God may be complied with by those who, having fallen, repent, as well as by those who have not fallen, as is shown in the case of David. (HTML)
... between those who have paid continual obedience to God’s commandments, and those who at some time, either by error or by compulsion, have fallen. And that you may not think that it is only our arguments which press you, consider the decision of Christ, Who said: “If the servant knew his Lord’s will and did it not, he shall be beaten with many stripes, but if he knew it not, he shall be beaten with few stripes.” Each, then, if he believes, is received, for God “chasteneth every son whom He receiveth,”[Hebrews 12:6] and him whom He chasteneth He does not give over unto death, for it is written: “The Lord hath chastened me sore, but He hath not given me over unto death.”
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 302, footnote 6 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference I. First Conference of Abbot Moses. (HTML)
Chapter XIV. Of the continuance of the soul. (HTML)
... distance from the Lord, and absence from Christ, and trusts with entire faith that its separation and departure from this flesh involves presence with Christ. And again still more clearly the same Apostle speaks of this state of the souls as one that is very full of life: “But ye are come to Mount Sion, and the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, and the church of the first born, who are written in heaven, and the spirits of just men made perfect.”[Hebrews 12:22-23] Of which spirits he speaks in another passage, “Furthermore we have had instructors of our flesh, and we reverenced them: shall we not much more be subject to the Father of spirits and live?”
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 354, footnote 3 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference VI. Conference of Abbot Theodore. On the Death of the Saints. (HTML)
Chapter VI. The answer to the question proposed. (HTML)
... the spur and the whip pleasant to a restive horse. Moreover all chastisement seems at the moment to be a bitter thing to those who are chastised, as the Apostle says: “Now all chastisement for the present indeed seemeth not to bring with it joy but sorrow; but afterwards it will yield to them that are exercised by it most peaceable fruits of righteousness,” and “whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth: for what son is there whom the father doth not correct?”[Hebrews 12:6-11] And so evils are sometimes wont to stand for afflictions, as where we read: “And God repented of the evil which He had said that He would do to them and He did it not.” And again: “For Thou, Lord, are gracious and merciful, patient and very merciful ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 358, footnote 1 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference VI. Conference of Abbot Theodore. On the Death of the Saints. (HTML)
Chapter XI. Of the two kinds of trials, which come upon us in a three-fold way. (HTML)
... fire of judgment to discover when hereafter it searches them with penal torments according to this saying: “Many are the tribulations of the righteous.” And: “My son, neglect not the discipline of the Lord, neither be thou wearied whilst thou art rebuked by Him. For whom the Lord loveth He chastiseth, and scourgeth every son whom He receiveth. For what son is there whom the father doth not correct? But if ye are without chastisement, whereof all are partakers, then are ye bastards, and not sons.”[Hebrews 12:5-8] And in the Apocalypse: “Those whom I love, I reprove and chasten.” To whom under the figure of Jerusalem the following words are spoken by Jeremiah, in the person of God: “For I will utterly consume all the nations among which I scattered thee: but ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 386, footnote 4 (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 VIII. The Second Conference of Abbot Serenus. On Principalities. (HTML)
Chapter XXV. How this that is said of the devil in the gospel is to be understood; viz., that “he is a liar, and his father.” (HTML)
... even cursorily. For as we said a little while ago spirit does not beget spirit just as soul cannot procreate soul, though we do not doubt that the compacting of flesh is formed from man’s seed, as the Apostle clearly distinguishes in the case of both substances; viz., flesh and spirit, what should be ascribed to whom as its author, and says: “Moreover we have had fathers of our flesh for instructors, and we reverenced them: shall we not much more be in subjection to the Father of spirits and live?”[Hebrews 12:9] What could show more clearly than this distinction, that he laid down that men were the fathers of our flesh, but always taught that God alone was the Father of souls. Although even in the actual compacting of this body a ministerial office alone ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 489, 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 XVIII. Conference of Abbot Piamun. On the Three Sorts of Monks. (HTML)
Chapter XVI. On the perfection of patience. (HTML)
... remedy of words of salvation, the poisonous evil does not reach to the everlasting death of the soul. But the poison of envy as if emitted by the basilisk, destroys the very life of religion and faith, even before the wound is perceived in the body. For he does not raise himself up against men, but, in his blasphemy, against God, who carps at nothing in his brother except his felicity, and so blames no fault of man, but simply the judgment of God. This then is that “root of bitterness springing up”[Hebrews 12:15] which raises itself to heaven and tends to reproaching the very Author Who bestows good things on man. Nor shall anyone be disturbed because God threatens to send “serpents, basilisks,” to bite those by whose crimes He is offended. For although it ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 136, footnote 8 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Feast of the Nativity, IV. (HTML)
CCEL Footnote 783 (In-Text, Margin)
... simple; that, as the prophet says, “they may shoot in darkness at the upright in heart.” A mighty bulwark is a sound faith, a true faith, to which nothing has to be added or taken away: because unless it is one, it is no faith, as the Apostle says, “one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in us all.” Cling to this unity, dearly beloved, with minds unshaken, and in it “follow after” all “holiness[Hebrews 12:14],” in it carry out the Lord’s commands, because “without faith it is impossible to please God784784 Ib. xi. 6.,” and without it nothing is holy, nothing is pure, nothing alive: “for the just lives by ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 203, footnote 5 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
A Homily on the Beatitudes, St. Matt. v. 1-9. (HTML)
CCEL Footnote 1225 (In-Text, Margin)
... house of Israel and for the house of Judah. After those days, saith the Lord, I will put My laws in their minds, and in their heart will I write them.” He therefore who had spoken to Moses, spoke also to the apostles, and the swift hand of the Word wrote and deposited the secrets of the new covenant in the disciples’ hearts: there were no thick clouds surrounding Him as of old, nor were the people frightened off from approaching the mountain by frightful sounds and lightning[Hebrews 12:18], but quietly and freely His discourse reached the ears of those who stood by: that the harshness of the law might give way before the gentleness of grace, and “the spirit of adoption” might dispel the terrors of bondage.