Early Church Fathers Scripture Index : Texts
James 1
There are 120 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 11, footnote 10 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Clement of Rome (HTML)
First Epistle to the Corinthians (HTML)
Chapter XXIII.—Be humble, and believe that Christ will come again. (HTML)
CCEL Footnote 99 (In-Text, Margin)
... compassion] towards those that fear Him, and kindly and lovingly bestows His favours upon those who come to Him with a simple mind. Wherefore let us not be double-minded; neither let our soul be lifted up on account of His exceedingly great and glorious gifts. Far from us be that which is written, “Wretched are they who are of a double mind, and of a doubting heart; who say, These things we have heard even in the times of our fathers; but, behold, we have grown old, and none of them has happened unto us.”[James 1:8] Ye foolish ones! compare yourselves to a tree: take [for instance] the vine. First of all, it sheds its leaves, then it buds, next it puts forth leaves, and then it flowers; after that comes the sour grape, and then follows the ripened fruit. Ye ...
Ante-Nicene Fathers, Volume 1, page 56, footnote 7 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Ephesians: Shorter and Longer Versions (HTML)
Chapter XVI.—The fate of false teachers. (HTML)
CCEL Footnote 596 (In-Text, Margin)
Do not err, my brethren.[James 1:16] Those that corrupt families shall not inherit the kingdom of God. If, then, those who do this as respects the flesh have suffered death, how much more shall this be the case with any one who corrupts by wicked doctrine the faith of God, for which Jesus Christ was crucified! Such an one becoming defiled [in this way], shall go away into everlasting fire, and so shall every one that hearkens unto him.
Ante-Nicene Fathers, Volume 1, page 56, footnote 9 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Ephesians: Shorter and Longer Versions (HTML)
Chapter XVI.—The fate of false teachers. (HTML)
CCEL Footnote 598 (In-Text, Margin)
Do not err, my brethren.[James 1:16] Those that corrupt families shall not inherit the kingdom of God. And if those that corrupt mere human families are condemned to death, how much more shall those suffer everlasting punishment who endeavour to corrupt the Church of Christ, for which the Lord Jesus, the only-begotten Son of God, endured the cross, and submitted to death! Whosoever, “being waxen fat,” and “become gross,” sets at nought His doctrine, shall go into hell. In like manner, every one that has received from ...
Ante-Nicene Fathers, Volume 1, page 114, footnote 10 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to Hero, a Deacon of Antioch (HTML)
Chapter VII.—Solemn charge to Hero, as future bishop of Antioch. (HTML)
CCEL Footnote 1290 (In-Text, Margin)
Keep God in remembrance, and thou shalt never sin. Be not double-minded[James 1:6] in thy prayers; for blessed is he who doubteth not. For I believe in the Father of the Lord Jesus Christ, and in His only-begotten Son, that God will show me, Hero, upon my throne. Add speed, therefore, to thy course. I charge thee before the God of the universe, and before Christ, and in the presence of the Holy Spirit, and of the ministering ranks [of angels], keep in safety that deposit which I and Christ have committed to thee, and do not judge thyself ...
Ante-Nicene Fathers, Volume 1, page 114, footnote 10 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to Hero, a Deacon of Antioch (HTML)
Chapter VII.—Solemn charge to Hero, as future bishop of Antioch. (HTML)
CCEL Footnote 1290 (In-Text, Margin)
Keep God in remembrance, and thou shalt never sin. Be not double-minded[James 1:8] in thy prayers; for blessed is he who doubteth not. For I believe in the Father of the Lord Jesus Christ, and in His only-begotten Son, that God will show me, Hero, upon my throne. Add speed, therefore, to thy course. I charge thee before the God of the universe, and before Christ, and in the presence of the Holy Spirit, and of the ministering ranks [of angels], keep in safety that deposit which I and Christ have committed to thee, and do not judge thyself ...
Ante-Nicene Fathers, Volume 1, page 148, footnote 8 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Barnabas (HTML)
The Epistle of Barnabas (HTML)
Chapter XIX.—The way of light. (HTML)
CCEL Footnote 1692 (In-Text, Margin)
... not allow over-boldness to enter into thy soul. Thou shalt not commit fornication: thou shalt not commit adultery: thou shalt not be a corrupter of youth. Thou shalt not let the word of God issue from thy lips with any kind of impurity. Thou shalt not accept persons when thou reprovest any one for transgression. Thou shalt be meek: thou shalt be peaceable. Thou shalt tremble at the words which thou hearest. Thou shalt not be mindful of evil against thy brother. Thou shalt not be of doubtful mind[James 1:8] as to whether a thing shall be or not. Thou shalt not take the name of the Lord in vain. Thou shalt love thy neighbour more than thine own soul. Thou shalt not slay the child by procuring abortion; nor, again, shalt thou destroy it after it is born. ...
Ante-Nicene Fathers, Volume 1, page 193, footnote 1 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Justin Martyr (HTML)
The Second Apology (HTML)
Chapter XIII.—How the Word has been in all men. (HTML)
CCEL Footnote 1944 (In-Text, Margin)
... turn aside others from joining them, laughed both at those who framed these falsehoods, and at the disguise itself, and at popular opinion; and I confess that I both boast and with all my strength strive to be found a Christian; not because the teachings of Plato are different from those of Christ, but because they are not in all respects similar, as neither are those of the others, Stoics, and poets, and historians. For each man spoke well in proportion to the share he had of the spermatic word,[James 1:21] seeing what was related to it. But they who contradict themselves on the more important points appear not to have possessed the heavenly wisdom, and the knowledge which cannot be spoken against. Whatever things were rightly said among all men, are ...
Ante-Nicene Fathers, Volume 1, page 527, footnote 1 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book V (HTML)
Chapter I.—Christ alone is able to teach divine things, and to redeem us: He, the same, took flesh of the Virgin Mary, not merely in appearance, but actually, by the operation of the Holy Spirit, in order to renovate us. Strictures on the conceits of Valentinus and Ebion. (HTML)
CCEL Footnote 4451 (In-Text, Margin)
... ears, that, having become imitators of His works as well as doers of His words, we may have communion with Him, receiving increase from the perfect One, and from Him who is prior to all creation. We —who were but lately created by the only best and good Being, by Him also who has the gift of immortality, having been formed after His likeness (predestinated, according to the prescience of the Father, that we, who had as yet no existence, might come into being), and made the first-fruits of creation[James 1:18] —have received, in the times known beforehand, [the blessings of salvation] according to the ministration of the Word, who is perfect in all things, as the mighty Word, and very man, who, redeeming us by His own blood in a manner consonant to ...
Ante-Nicene Fathers, Volume 1, page 536, footnote 6 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book V (HTML)
Chapter X.—By a comparison drawn from the wild olive-tree, whose quality but not whose nature is changed by grafting, he proves more important things; he points out also that man without the Spirit is not capable of bringing forth fruit, or of inheriting the kingdom of God. (HTML)
CCEL Footnote 4517 (In-Text, Margin)
... also, when they become careless, and bring forth for fruit the lusts of the flesh like woody produce, are rendered, by their own fault, unfruitful in righteousness. For when men sleep, the enemy sows the material of tares; and for this cause did the Lord command His disciples to be on the watch. And again, those persons who are not bringing forth the fruits of righteousness, and are, as it were, covered over and lost among brambles, if they use diligence, and receive the word of God as a graft,[James 1:21] arrive at the pristine nature of man—that which was created after the image and likeness of God.
Ante-Nicene Fathers, Volume 2, page 11, footnote 12 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
The Pastor of Hermas (HTML)
Book First.—Visions (HTML)
Vision Second. Again, of His Neglect in Chastising His Talkative Wife and His Lustful Sons, and of His Character. (HTML)
CCEL Footnote 65 (In-Text, Margin)
... elect, that if any one of them sin after a certain day which has been fixed, he shall not be saved. For the repentance of the righteous has limits. Filled up are the days of repentance to all the saints; but to the heathen, repentance will be possible even to the last day. You will tell, therefore, those who preside over the Church, to direct their ways in righteousness, that they may receive in full the promises with great glory. Stand stedfast, therefore, ye who work righteousness, and doubt not,[James 1:5] that your passage may be with the holy angels. Happy ye who endure the great tribulation that is coming on, and happy they who shall not deny their own life. For the Lord hath sworn by His Son, that those who denied their Lord have abandoned their ...
Ante-Nicene Fathers, Volume 2, page 26, footnote 1 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
The Pastor of Hermas (HTML)
Book Second.—Commandments (HTML)
Commandment Ninth. Prayer Must Be Made to God Without Ceasing, and with Unwavering Confidence. (HTML)
CCEL Footnote 207 (In-Text, Margin)
... done against them; but He Himself remembers not evils, and has compassion on His own creature. Cleanse, therefore, your heart from all the vanities of this world, and from the words already mentioned, and ask of the Lord and you will receive all, and in none of your requests will you be denied which you make to the Lord without doubting. But if you doubt in your heart, you will receive none of your requests. For those who doubt regarding God are double-souled, and obtain not one of their requests.[James 1:6-8] But those who are perfect in faith ask everything, trusting in the Lord; and they obtain, because they ask nothing doubting, and not being double-souled. For every double-souled man, even if he repent, will with difficulty be saved. Cleanse your ...
Ante-Nicene Fathers, Volume 2, page 31, footnote 3 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
The Pastor of Hermas (HTML)
Book Third.—Similitudes (HTML)
Similitude First. As in This World We Have No Abiding City, We Ought to Seek One to Come. (HTML)
CCEL Footnote 247 (In-Text, Margin)
... houses, and many other things, when cast out by him, what wilt thou do with thy land, and house, and other possessions which thou hast gathered to thyself? For the Lord of this country justly says to thee, ‘Either obey my laws or depart from my dominion.’ What, then, dost thou intend to do, having a law in thine own city, on account of thy lands, and the rest of thy possessions? Thou shalt altogether deny thy law, and walk according to the law of this city. See lest it be to thy hurt to deny thy law;[James 1:27] for if thou shalt desire to return to thy city, thou wilt not be received, because thou hast denied the law of thy city, but wilt be excluded from it. Have a care, therefore: as one living in a foreign land, make no further preparations for thyself ...
Ante-Nicene Fathers, Volume 2, page 32, footnote 5 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
The Pastor of Hermas (HTML)
Book Third.—Similitudes (HTML)
Similitude Second. As the Vine is Supported by the Elm, So is the Rich Man Helped by the Prayer of the Poor. (HTML)
CCEL Footnote 253 (In-Text, Margin)
... extended at length upon the ground; and the fruit which it does bear is rotten, because the plant is not suspended upon the elm. When, therefore, the vine is cast upon the elm, it yields fruit both from itself and from the elm. You see, moreover, that the elm also produces much fruit, not less than the vine, but even more; because,” he continued, “the vine, when suspended upon the elm, yields much fruit, and good; but when thrown upon the ground, what it produces is small and rotten. This similitude,[James 1:9-11] therefore, is for the servants of God—for the poor man and for the rich.” “How so, sir?” said I; “explain the matter to me.” “Listen,” he said: “The rich man has much wealth, but is poor in matters relating to the Lord, because he is distracted ...
Ante-Nicene Fathers, Volume 2, page 35, footnote 2 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
The Pastor of Hermas (HTML)
Book Third.—Similitudes (HTML)
Similitude Fifth. Of True Fasting and Its Reward: Also of Purity of Body. (HTML)
CCEL Footnote 273 (In-Text, Margin)
... you.” I said to him, “Sir, whatsoever you show me, and do not explain, I shall have seen to no purpose, not understanding its meaning. In like manner, also, if you speak parables to me, and do not unfold them, I shall have heard your words in vain.” And he answered me again, saying, “Every one who is the servant of God, and has his Lord in his heart, asks of Him understanding, and receives it, and opens up every parable; and the words of the Lord become known to him which are spoken in parables.[James 1:5] But those who are weak and slothful in prayer, hesitate to ask anything from the Lord; but the Lord is full of compassion, and gives without fail to all who ask Him. But you, having been strengthened by the holy Angel, and having obtained from Him ...
Ante-Nicene Fathers, Volume 2, page 39, footnote 2 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
The Pastor of Hermas (HTML)
Book Third.—Similitudes (HTML)
Similitude Seventh. They Who Repent Must Bring Forth Fruits Worthy of Repentance. (HTML)
CCEL Footnote 307 (In-Text, Margin)
... compassion, and will heal him; and this will He do when He sees the heart of every penitent pure from every evil thing: and it is profitable for you and for your house to suffer affliction now. But why should I say much to you? You must be afflicted, as that angel of the Lord commanded who delivered you to me. And for this give thanks to the Lord, because He has deemed you worthy of showing you beforehand this affliction, that, knowing it before it comes, you may be able to bear it with courage.”[James 1:2] I said to him, “Sir, be thou with me, and I will be able to bear all affliction.” “I will be with you,” he said, “and I will ask the angel of punishment to afflict you more lightly; nevertheless, you will be afflicted for a little time, and again ...
Ante-Nicene Fathers, Volume 2, page 51, footnote 4 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
The Pastor of Hermas (HTML)
Book Third.—Similitudes (HTML)
Similitude Ninth. The Great Mysteries in the Building of the Militant and Triumphant Church. (HTML)
CCEL Footnote 385 (In-Text, Margin)
... kind of cattle and the fowls of heaven were feeding on the grass on this mountain, and the grass on which they pastured became more abundant, were the following: they were always simple, and harmless, and blessed, bringing no charges against one another, but always rejoicing greatly because of the servants of God, and being clothed with the holy spirit of these virgins, and always having pity on every man, and giving aid from their own labour to every man, without reproach and without hesitation.[James 1:5] The Lord, therefore, seeing their simplicity and all their meekness, multiplied them amid the labours of their hands, and gave them grace in all their doings. And I, the angel of repentance, say to you who are such, Continue to be such as these, and ...
Ante-Nicene Fathers, Volume 3, page 102, footnote 6 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
The Chaplet, or De Corona. (HTML)
Chapter XV. (HTML)
CCEL Footnote 441 (In-Text, Margin)
Keep for God His own property untainted; He will crown it if He choose. Nay, then, He does even choose. He calls us to it. To him who conquers He says, “I will give a crown of life.”[James 1:22] Be you, too, faithful unto death, and fight you, too, the good fight, whose crown the apostle feels so justly confident has been laid up for him. The angel also, as he goes forth on a white horse, conquering and to conquer, receives a crown of victory; and another is adorned with an encircling rainbow (as it were in its fair colours)—a celestial meadow. In like manner, the elders sit crowned ...
Ante-Nicene Fathers, Volume 3, page 684, footnote 7 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Prayer. (HTML)
The Seventh or Final Clause. (HTML)
CCEL Footnote 8816 (In-Text, Margin)
For the completeness of so brief a prayer He added—in order that we should supplicate not touching the remitting merely, but touching the entire averting, of acts of guilt—“Lead us not into temptation:” that is, suffer us not to be led into it, by him (of course) who tempts; but far be the thought that the Lord should seem to tempt,[James 1:13] as if He either were ignorant of the faith of any, or else were eager to overthrow it. Infirmity and malice are characteristics of the devil. For God had commanded even Abraham to make a sacrifice of his son, for the sake not of tempting, but proving, his faith; in order through him to make an example for that precept of ...
Ante-Nicene Fathers, Volume 6, page 98, footnote 1 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Dionysius. (HTML)
Extant Fragments. (HTML)
Containing Epistles, or Fragments of Epistles. (HTML)
To Fabius, Bishop of Antioch. (HTML)
1. The persecution with us did not commence with the imperial edict, but preceded it by a whole year. And a certain prophet and poet, an enemy to this city, whatever else he was, had previously roused and exasperated against us the masses of the heathen, inflaming them anew with the fires of their native superstition. Excited by him, and finding full liberty for the perpetration of wickedness, they reckoned this the only piety and service to their demons,[James 1:27] namely, our slaughter.
Ante-Nicene Fathers, Volume 6, page 116, footnote 13 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Dionysius. (HTML)
Exegetical Fragments. (HTML)
The Gospel According to Luke. An Interpretation. (HTML)
CCEL Footnote 997 (In-Text, Margin)
... tempted of the devil. And Abraham, again, did not enter into temptation, neither did God lead him into temptation, but He tempted (tried) him; yet He did not drive him into temptation. The Lord Himself, moreover, tempted (tried) the disciples. Thus the wicked one, when he tempts us, draws us into the temptations, as dealing himself with the temptations of evil. But God, when He tempts (tries), adduces the temptations (trials) as one untempted of evil. For God, it is said, “cannot be tempted of evil.”[James 1:13] The devil, therefore, drives us on by violence, drawing us to destruction; but God leads us by hand, training us for our salvation.
Ante-Nicene Fathers, Volume 6, page 119, footnote 11 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Dionysius. (HTML)
Exegetical Fragments. (HTML)
An Exposition of Luke XXII. 46, Etc. (HTML)
CCEL Footnote 1019 (In-Text, Margin)
... tempted of the devil.” And Abraham, again, did not enter into temptation, neither did God lead him into temptation, but He tempted (tried) him; yet He did not drive him into temptation. The Lord Himself, moreover, tempted (tried) the disciples. And thus the wicked one, when he tempts us, draws us into the temptations, as dealing himself with the temptations of evil; but God, when He tempts (tries), adduces the temptations as one untempted of evil. For God, it is said, “cannot be tempted of evil.”[James 1:13] The devil, therefore, drives us on by violence, drawing us to destruction; but God leads us by the hand, training us for our salvation.
Ante-Nicene Fathers, Volume 6, page 156, footnote 1 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Anatolius and Minor Writers. (HTML)
Theognostus of Alexandria. (HTML)
From His Seven Books of Hypotyposes or Outlines. (HTML)
Part II. (HTML)
Theognostus, moreover, himself adds words to this effect: He who has offended against the first term and the second, may be judged to deserve smaller punishment; but he who has also despised the third, can no longer find pardon. For by the first term and the second, he says, is meant the teaching concerning the Father and the Son; but by the third is meant the doctrine committed to us with respect to the perfection[James 1:4] and the partaking of the Spirit. And with the view of confirming this, he adduces the word spoken by the Saviour to the disciples: “I have yet many things to say unto you, but ye cannot bear them now. But when the Holy Spirit is come, He will teach you.”
Ante-Nicene Fathers, Volume 6, page 397, footnote 12 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
Oration on the Palms. (HTML)
Oration on the Palms. (HTML)
CCEL Footnote 3163 (In-Text, Margin)
... the name of the Lord, they brooked not this honour that was paid Him, and therefore they came to Him, and thus spake, Hearest Thou not what these say? As if they said, Art Thou not grieved at hearing from these innocents things which befit God, and God alone? Has not God of old made it manifest by the prophet, “My glory will I not give unto another;” and how dost Thou, being a man, make Thyself God? But what to this answers the long-suffering One, He who is abundant in mercy, and slow to wrath?[James 1:18] He bears with these frenzied ones; with an apology He keeps their wrath in check; in His turn He calls the Scriptures to their remembrance; He brings forward testimony to what is done, and shrinks not from inquiry. Wherefore He says, Have ye never ...
Ante-Nicene Fathers, Volume 7, page 151, footnote 5 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Lactantius (HTML)
The Divine Institutes (HTML)
Book V. Of Justice (HTML)
Chap. XVI.—Of the duties of the just man, and the equity of Christians (HTML)
... with slaves, and the rich with the poor, nevertheless in the sight of God we are distinguished by virtue. And every one is more elevated in proportion to his greater justice. For if it is justice for a man to put himself on a level even with those of lower rank, although he excels in this very thing, that he made himself equal to his inferiors; yet if he has conducted himself not only as an equal, but even as an inferior, he will plainly obtain a much higher rank of dignity in the judgment of God.[James 1:9-10] For assuredly, since all things in this temporal life are frail and liable to decay, men both prefer themselves to others, and contend about dignity; than which nothing is more foul, nothing mere arrogant, nothing more removed from the conduct of a ...
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.”[James 1:12] 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 8, page 59, footnote 19 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Two Epistles Concerning Virginity. (HTML)
The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle. (HTML)
Perniciousness of Idleness; Warning Against the Empty Longing to Be Teachers; Advice About Teaching and the Use of Divine Gifts. (HTML)
CCEL Footnote 407 (In-Text, Margin)
... and the “frivolous error of the plausible words of the wisdom of men,” “according to the will of the prince of the dominion of the air, and of the spirit which works in those men who will not obey, according to the training of this world, and not according to the doctrine of Christ.” But if thou hast received “the word of knowledge, or the word of instruction, or of prophecy,” blessed be God, “who helps every man without grudging—that God who gives to every man and does not upbraid him.”[James 1:5] With the gift, therefore, which thou hast received from our Lord, serve thy spiritual brethren, the prophets who know that the words which thou speakest are those of our Lord; and declare the gift which thou hast received in the Church ...
Ante-Nicene Fathers, Volume 8, page 59, footnote 21 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Two Epistles Concerning Virginity. (HTML)
The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle. (HTML)
Rules for Visits, Exorcisms, and How People are to Assist the Sick, and to Walk in All Things Without Offence. (HTML)
CCEL Footnote 409 (In-Text, Margin)
Moreover, also, this is comely and useful, that a man “visit orphans and widows,”[James 1:27] and especially those poor persons who have many children. These things are, without controversy, required of the servants of God, and comely and suitable for them. This also, again, is suitable and right and comely for those who are brethren in Christ, that they should visit those who are harassed by evil spirits, and pray and pronounce adjurations over them, intelligently, offering such prayer as is acceptable before God; not with a multitude of ...
Ante-Nicene Fathers, Volume 8, page 638, footnote 4 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
The Decretals. (HTML)
The Epistles of Pope Fabian. (HTML)
To Bishop Hilary. (HTML)
On the question of an accused bishop appealing to the seat of the apostles. (HTML)
... soliditas) is held in lowliness. We admonish thee, our brother, and all our brethren who are rulers in the Church of Christ, which He hath purchased with His blood, to keep back, by whatever checks ye possess, all men from that abyss into which some brethren are slipping, in reviling the Lord’s pastors, and persecuting them both by word and deed; and we counsel you not to suffer them to be wounded with the hook of passion: for it is written, “For the wrath of man worketh not the righteousness of God.”[James 1:20] Hence it is said again, “Let every man be swift to hear, but slow to speak, and slow to wrath.” Now I doubt not that with God’s help you observe all these things; but as an occasion for counsel has arisen, I also secretly attach my word to your good ...
Ante-Nicene Fathers, Volume 8, page 638, footnote 5 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
The Decretals. (HTML)
The Epistles of Pope Fabian. (HTML)
To Bishop Hilary. (HTML)
On the question of an accused bishop appealing to the seat of the apostles. (HTML)
... the Church of Christ, which He hath purchased with His blood, to keep back, by whatever checks ye possess, all men from that abyss into which some brethren are slipping, in reviling the Lord’s pastors, and persecuting them both by word and deed; and we counsel you not to suffer them to be wounded with the hook of passion: for it is written, “For the wrath of man worketh not the righteousness of God.” Hence it is said again, “Let every man be swift to hear, but slow to speak, and slow to wrath.”[James 1:19] Now I doubt not that with God’s help you observe all these things; but as an occasion for counsel has arisen, I also secretly attach my word to your good desires and deeds, so that what you are doing of yourselves and independently of admonition you ...
Ante-Nicene Fathers, Volume 9, page 236, footnote 8 (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)
Be Humble, and Believe that Christ Will Come Again. (HTML)
CCEL Footnote 4110 (In-Text, Margin)
... compassion] towards those that fear Him, and kindly and lovingly bestows His favours upon those who come to Him with a simple mind. Wherefore let us not be double-minded; neither let our soul be lifted up on account of His exceedingly great and glorious gifts. Far from us be that which is written, “Wretched are they who are of a double mind, and of a doubting heart; who say, These things we have heard even in the times of our fathers; but, behold, we have grown old, and none of them has happened unto us;”[James 1:8] Ye foolish ones! compare yourselves to a tree; take [for instance] the vine. First of all, it sheds its leaves, then it buds, next it puts forth leaves, and then it flowers; after that comes the sour grape, and then follows the ripened fruit. Ye ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 63, footnote 2 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Of the seventeenth, eighteenth, and nineteenth years of his age, passed at Carthage, when, having completed his course of studies, he is caught in the snares of a licentious passion, and falls into the errors of the Manichæans. (HTML)
Deceived by His Own Fault, He Falls into the Errors of the Manichæans, Who Gloried in the True Knowledge of God and in a Thorough Examination of Things. (HTML)
CCEL Footnote 233 (In-Text, Margin)
... sounded out Thy name to me, though it was but a voice! And these were the dishes in which to me, hungering for Thee, they, instead of Thee, served up the sun and moon, Thy beauteous works—but yet Thy works, not Thyself, nay, nor Thy first works. For before these corporeal works are Thy spiritual ones, celestial and shining though they be. But I hungered and thirsted not even after those first works of Thine, but after Thee Thyself, the Truth, “with whom is no variableness, neither shadow of turning;”[James 1:17] yet they still served up to me in those dishes glowing phantasies, than which better were it to love this very sun (which, at least, is true to our sight), than those illusions which deceive the mind through the eye. And yet, because I supposed them ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 76, footnote 5 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Then follows a period of nine years from the nineteenth year of his age, during which having lost a friend, he followed the Manichæans—and wrote books on the fair and fit, and published a work on the liberal arts, and the categories of Aristotle. (HTML)
While Writing, Being Blinded by Corporeal Images, He Failed to Recognise the Spiritual Nature of God. (HTML)
CCEL Footnote 335 (In-Text, Margin)
... contaminate the life, if the reasonable soul itself be depraved, as it was at that time in me, who was ignorant that it must be enlightened by another light that it may be partaker of truth, seeing that itself is not that nature of truth. “For Thou wilt light my candle; the Lord my God will enlighten my darkness; and “of His fulness have all we received,” for “that was the true Light which lighted every man that cometh into the world;” for in Thee there is “no variableness, neither shadow of turning.”[James 1:17]
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 216, footnote 2 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Augustin passes to the second part of the work, in which the origin, progress, and destinies of the earthly and heavenly cities are discussed.—Speculations regarding the creation of the world. (HTML)
Of God’s Eternal and Unchangeable Knowledge and Will, Whereby All He Has Made Pleased Him in the Eternal Design as Well as in the Actual Result. (HTML)
CCEL Footnote 493 (In-Text, Margin)
... are not yet, and the present are now, and the past no longer are; but all of these are by Him comprehended in His stable and eternal presence. Neither does He see in one fashion by the eye, in another by the mind, for He is not composed of mind and body; nor does His present knowledge differ from that which it ever was or shall be, for those variations of time, past, present, and future, though they alter our knowledge, do not affect His, “with whom is no variableness, neither shadow of turning.”[James 1:17] Neither is there any growth from thought to thought in the conceptions of Him in whose spiritual vision all things which He knows are at once embraced. For as without any movement that time can measure, He Himself moves all temporal things, so He ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 269, footnote 9 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the punishment and results of man’s first sin, and of the propagation of man without lust. (HTML)
Of the Perturbations of the Soul Which Appear as Right Affections in the Life of the Righteous. (HTML)
CCEL Footnote 697 (In-Text, Margin)
... injunction, “If a man be overtaken in a fault, ye which are spiritual restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.” They desire to be tempted, because they hear one of the heroes of the city of God saying, “Examine me, O Lord, and tempt me: try my reins and my heart.” They grieve in temptations, because they see Peter weeping; they rejoice in temptations, because they hear James saying, “My brethren, count it all joy when ye fall into divers temptations.”[James 1:2]
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 18, footnote 8 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The unity and equality of the Trinity are demonstrated out of the Scriptures; and the true interpretation is given of those texts which are wrongly alleged against the equality of the Son. (HTML)
This Work is Written Against Those Who Sophistically Assail the Faith of the Trinity, Through Misuse of Reason. They Who Dispute Concerning God Err from a Threefold Cause. Holy Scripture, Removing What is False, Leads Us on by Degrees to Things Divine. What True Immortality is. We are Nourished by Faith, that We May Be Enabled to Apprehend Things Divine. (HTML)
... sense of the term. So, too, that which the Apostle says, “Who only hath immortality.” Since the soul also both is said to be, and is, in a certain manner immortal, Scripture would not say “only hath,” unless because true immortality is unchangeableness; which no creature can possess, since it belongs to the creator alone. So also James says, “Every good gift and every perfect gift is from above, and cometh down from the Father of Lights, with whom is no variableness, neither shadow of turning.”[James 1:17] So also David, “Thou shall change them, and they shall be changed; but Thou art the same.”
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 131, footnote 4 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
He instructs us that there is a kind of trinity discernible in man, who is the image of God, viz. the mind, and the knowledge by which the mind knows itself, and the love wherewith it loves both itself and its own knowledge; these three being mutually equal and of one essence. (HTML)
In the Love of Spiritual Things the Word Born is the Same as the Word Conceived. It is Otherwise in the Love of Carnal Things. (HTML)
... conceived pain and brought forth iniquity.” And he speaks of pain or labor as conceived, when those things are conceived which it is not sufficient to know and will, and when the mind burns and grows sick with want, until it arrives at those things, and, as it were, brings them forth. Whence in the Latin language we have the word “parta” used elegantly for both “reperta” and “comperta,” which words sound as if derived from bringing forth. Since “lust, when it hath conceived, bringeth forth sin.”[James 1:15] Wherefore the Lord proclaims, “Come unto me all ye that labor and are heavy laden;” and in another place “Woe unto them that are with child, and to them that give suck, in those days!” And when therefore He referred all either right actions or sins ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 162, footnote 3 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
After premising the difference between wisdom and knowledge, he points out a kind of trinity in that which is properly called knowledge; but one which, although we have reached in it the inner man, is not yet to be called the image of God. (HTML)
There is a Kind of Hidden Wedlock in the Inner Man. Unlawful Pleasures of the Thoughts. (HTML)
... while yet there is no determination that the bad actions are to be done, but only that they are retained with pleasure in remembrance, the woman as it were can be condemned without the man. Far be it from us to believe this. For here is one person, one human being, and he as a whole will be condemned, unless those things which, as lacking the will to do, and yet having the will to please the mind with them, are perceived to be sins of thought alone, are pardoned through the grace of the Mediator.[James 1:14]
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 386, footnote 7 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On Continence. (HTML)
Section 18 (HTML)
CCEL Footnote 1867 (In-Text, Margin)
... iniquities by the grant of forgiveness: He heals sicknesses, by the grant of continence. The one was done in Baptism to persons confessing; the other is done in the strife to persons contending; wherein through His help we are to overcome our disease. Even now the one is done, when we are heard, saying, “Forgive us our debts;” but the other, when we are heard, saying, “Lead us not into temptation. For every one is tempted,” saith the Apostle James, “being drawn away and enticed by his own lust.”[James 1:14] And against this fault there is sought the help of medicine from Him, Who can heal all such sicknesses, not by the removal of a nature that is alien from us, but in the renewal of our own nature. Whence also the above-mentioned Apostle saith not, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 428, footnote 9 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
Of Holy Virginity. (HTML)
Section 32 (HTML)
CCEL Footnote 2111 (In-Text, Margin)
... there follows the divine judgment, “Verily I say unto you, the Publican went down from the Temple justified more than that Pharisee.” Then the cause is shown, why this is just; “Forasmuch as he who exalteth himself shall be humbled, and whoso humbleth himself shall be exalted.” Therefore it may come to pass, that each one both shun real evils, and reflect on real goods in himself, and render thanks for these unto “the Father of lights, from Whom cometh down every best gift, and every perfect gift,”[James 1:17] and yet be rejected by reason of the sin of haughtiness, if through pride, even in his thought alone, which is before God, he insult other sinners, and specially when confessing their sins in prayer, unto whom is due not upbraiding with arrogance, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 433, footnote 2 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
Of Holy Virginity. (HTML)
Section 42 (HTML)
CCEL Footnote 2172 (In-Text, Margin)
42. Wherefore let this be the first thought for the putting on of humility, that God’s virgin think not that it is of herself that she is such, and not rather that this best “gift cometh down from above from the Father of Lights, with Whom is no change nor shadow of motion.”[James 1:17] For thus she will not think that little hath been forgiven her, so as for her to love little, and, being ignorant of the righteousness of God, and wishing to establish her own, not to be made subject to the righteousness of God. In which fault was that Simon who was surpassed by the woman, unto whom many sins were forgiven, because she loved much. But she ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 433, footnote 10 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
Of Holy Virginity. (HTML)
Section 43 (HTML)
CCEL Footnote 2180 (In-Text, Margin)
... can be continent unless God give it, this also itself was a part of wisdom, to know whose gift it was?” But perhaps continence is the gift of God, but wisdom man bestows upon himself, whereby to understand, that that gift is, not his own, but of God. Yea, “The Lord maketh wise the blind:” and, “The testimony of the Lord is faithful, it giveth wisdom unto little ones:” and, “If any one want wisdom, let him ask of God, Who giveth unto all liberally, and upbraideth not, and it shall be given to him.”[James 1:5] But it becometh virgins to be wise, that their lamps be not extinguished. How “wise,” save “not having high thoughts, but consenting unto the lowly.” For Wisdom Itself hath said unto man, “Lo, piety is wisdom!” If therefore thou hast nothing, which ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 450, footnote 4 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On the Good of Widowhood. (HTML)
Section 21 (HTML)
CCEL Footnote 2274 (In-Text, Margin)
... contain from adulteries and fornications, Himself hath given unto holy virgins and widows to contain from all sexual intercourse; in the case of which virtue now the term inviolate chastity or continence is properly used. Or is it haply that from Him indeed we have received continence, but from ourselves have wisdom? What then is it that the Apostle James saith, “But if any of you lack wisdom, let him ask of God, Who giveth unto all liberally, and upbraideth not, and it shall be given unto him.”[James 1:5] But on this question, already in other little works of ours, so far as the Lord hath helped us, we have said many things; and at other times, so far as through Him we shall be able, when opportunity is given, we will speak.
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 452, footnote 3 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On the Good of Widowhood. (HTML)
Section 26 (HTML)
CCEL Footnote 2288 (In-Text, Margin)
26. Therefore let spiritual delights succeed to the place of carnal delights in holy chastity; reading, prayer, psalm, good thought, frequency in good works, hope of the world to come, and a heart upward; and for all these giving of thanks unto the Father of lights, from Whom, without any doubt, every good gift, and every perfect gift, as Scripture bears witness, cometh down.[James 1:17] For when, in stead of the delights of married women, which they have in the flesh of their husbands, the use of other carnal delights is taken, as it were to solace them, why should I speak of the evils which follow, when the Apostle hath said in short, that the widow, who lives in delights, living is dead. ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 531, footnote 9 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On Patience. (HTML)
Section 12 (HTML)
CCEL Footnote 2654 (In-Text, Margin)
... not which it hath by Divine assistance, but which it hath of free-will. Now this error is a proud one: for it is the error of them which abound, of whom it is said in the Psalm, “A scornful reproof to them which abound, and a despising to the proud.” It is not therefore that “patience of the poor” which “perisheth not forever.” For these poor receive it from that Rich One, to Whom is said, “My God art Thou, because my goods Thou needest not:” of Whom is “every good gift, and every perfect gift;”[James 1:17] to Whom crieth the needy and the poor, and in asking, seeking, knocking, saith, “My God, deliver me from the hand of the sinner, and from the hand of the lawless and unjust: because Thou art my patience, O Lord, my hope from my youth up.” But these ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 356, footnote 4 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Concerning the Nature of Good, Against the Manichæans. (HTML)
It is Proved by the Testimonies of Scripture that God is Unchangeable. The Son of God Begotten, Not Made. (HTML)
CCEL Footnote 1099 (In-Text, Margin)
... Accordingly, that God is unchangeable is written in the Psalms: "Thou shalt change them and they shall be changed; but Thou thyself art the same." And in the book of Wisdom, concerning wisdom: "Remaining in herself, she renews all things." Whence also the Apostle Paul: "To the invisible, incorruptible, only God." And the Apostle James: "Every best giving and every perfect gift is from above, descending from the Father of light, with whom there is no changeableness, neither obscuring of influence."[James 1:17] Likewise because what He begat of Himself is what He Himself is, it is said in brief by the Son Himself: "I and the Father are one." But because the Son was not made, since through Him were all things made, thus it is written: "In the beginning was ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 597, footnote 5 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
In this book Augustin refutes the second letter which Petilianus wrote to him after having seen the first of Augustin’s earlier books. This letter had been full of violent language; and Augustin rather shows that the arguments of Petilianus had been deficient and irrelevant, than brings forward arguments in support of his own statements. (HTML)
Chapter 2 (HTML)
... puffed up for one against another." "Therefore let no man glory in men: for all things are yours; and ye are Christ’s; and Christ is God’s." Again I say, "Let no man glory in men;" nay, oftentimes I repeat it, "Let no man glory in men." If you perceive anything in us which is deserving of praise, refer it all to His praise, from whom is every good gift and every perfect gift; for it is "from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning."[James 1:17] For what have we which we did not receive? and if we have received it, let us not boast as though we had not received it. And in all these things which you know to be good in us, be ye our followers, at any rate, if we are Christ’s; but if, on the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 45, footnote 12 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book II (HTML)
Concupiscence, How Far in Us; The Baptized are Not Injured by Concupiscence, But Only by Consent Therewith. (HTML)
CCEL Footnote 458 (In-Text, Margin)
... unlawful inclination of our will yielded consent to these lusts of the flesh, we say, with a view to the cure of this fault, “Forgive us our debts;” and we at the same time apply the remedy of a work of mercy, in that we add, “As we forgive our debtors.” That we may not, however, yield such consent, let us pray for assistance, and say, “And lead us not into temptation;”—not that God ever Himself tempts any one with such temptation, “for God is not a tempter to evil, neither tempteth He any man;”[James 1:13] but in order that whenever we feel the rising of temptation from our concupiscence, we may not be deserted by His help, in order that thereby we may be able to conquer, and not be carried away by enticement. We then add our request for that which is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 87, footnote 9 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
From What Fountain Good Works Flow. (HTML)
CCEL Footnote 744 (In-Text, Margin)
... stand.” Since by that impiety which leads each to attribute to himself the excellence which is God’s, he is cast out into his own native darkness, in which consist the works of iniquity. For it is manifestly these works which he does, and for the achievement of such alone is he naturally fit. The works of righteousness he never does, except as he receives ability from that fountain and that light, where the life is that wants for nothing, and where is “no variableness, nor the shadow of turning.”[James 1:17]
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 92, footnote 10 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
No Man Justified by Works. (HTML)
CCEL Footnote 804 (In-Text, Margin)
... briefly explain. What the law of works enjoins by menace, that the law of faith secures by faith. The one says, “Thou shalt not covet;” the other says, “When I perceived that nobody could be continent, except God gave it to him; and that this was the very point of wisdom, to know whose gift she was; I approached unto the Lord, and I besought Him.” This indeed is the very wisdom which is called piety, in which is worshipped “the Father of lights, from whom is every best giving and perfect gift.”[James 1:17] This worship, however, consists in the sacrifice of praise and giving of thanks, so that the worshipper of God boasts not in himself, but in Him. Accordingly, by the law of works, God says to us, Do what I command thee; but by the law of faith we ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 108, footnote 12 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
The Faith of Those Who are Under the Law Different from the Faith of Others. (HTML)
CCEL Footnote 1030 (In-Text, Margin)
... can be continent except God give him the gift. To know this, indeed, he requires Wisdom herself. Why, then, does he not listen to the Spirit of his Father, speaking through Christ’s apostle, or even Christ Himself, who says in His gospel, “Seek and ye shall find;” and who also says to us, speaking by His apostle: “If any one of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not, and it shall be given to him. Let him, however, ask in faith, nothing wavering?”[James 1:5-6] This is the faith by which the just man lives; this is the faith whereby he believes on Him who justifies the ungodly; this is the faith through which boasting is excluded, either by the retreat of that with which we become self-inflated, or by the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 111, footnote 12 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
An Objection. (HTML)
CCEL Footnote 1082 (In-Text, Margin)
... statement than is necessary, although I seem to myself to have said too little against the opponents of the grace of God. And I am never so much delighted in my treatment of a subject as when Scripture comes most copiously to my aid; and when the question to be discussed requires that “he that glorieth should glory in the Lord;” and that we should in all things lift up our hearts and give thanks to the Lord our God, from whom, “as the Father of lights, every good and every perfect gift cometh down.”[James 1:17] Now if a gift is not God’s gift, because it is wrought by us, or because we act by His gift, then it is not a work of God that “a mountain should be removed into the sea,” inasmuch as, according to the Lord’s statement, it is by the faith of men ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 126, footnote 7 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
Explanation of This Text Continued. (HTML)
CCEL Footnote 1167 (In-Text, Margin)
... pray to God that it be accorded me, if it may be had of man? Ought we not to object to this prayer lest injury be done to free will which is self-sufficient in the possibility of nature for discharging all the duties of righteousness? We ought, then, to object also to the Apostle James himself, who admonishes us in these words: “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not, and it shall be given him; but let him ask in faith, nothing doubting.”[James 1:5-6] This is the faith to which the commandments drive us, in order that the law may prescribe our duty and faith accomplish it. For through the tongue, which no man can tame, but only the wisdom which comes down from above, “in many things we all of us ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 127, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
Sins of Ignorance; To Whom Wisdom is Given by God on Their Requesting It. (HTML)
CCEL Footnote 1175 (In-Text, Margin)
... he prefers disputing all things rather than to pray, and say: “Give me understanding, that I may learn Thy commandments.” It is, indeed, one thing to have taken no pains to know what sins of negligence were apparently expiated even through divers sacrifices of the law; it is another thing to wish to understand, to be unable, and then to act contrary to the law, through not understanding what it would have done. We are accordingly enjoined to ask of God wisdom, “who giveth to all men liberally;”[James 1:5] that is, of course, to all men who ask in such a manner, and to such an extent, as so great a matter requires in earnestness of petition.
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 145, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
Who May Be Said to Be Under the Law. (HTML)
CCEL Footnote 1296 (In-Text, Margin)
... should not exist, in order that he might freely do what he secretly desires. Therefore he says, “If ye be led of the Spirit, ye are not under the law,”—even the law which inspires fear, but gives not love. For this “love is shed abroad in our hearts,” not by the letter of the law, but “by the Holy Ghost which is given unto us.” This is the law of liberty, not of bondage; being the law of love, not of fear; and concerning it the Apostle James says: “Whoso looketh into the perfect law of liberty.”[James 1:25] Whence he, too, no longer indeed felt terrified by God’s law as a slave, but delighted in it in the inward man, although still seeing another law in his members warring against the law of his mind. Accordingly he here says: “If ye be led of the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 386, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book I (HTML)
In What Sense Lust is Called Sin in the Regenerate. (HTML)
CCEL Footnote 2592 (In-Text, Margin)
... speaking, or—and this is the easiest and the quickest—by thinking. From all which things what believer ever will boast that he has his heart pure? or who will boast that he is pure from sin? Certainly that which follows in the prayer is said on account of concupiscence: “Lead us not into temptation, but deliver us from evil.” “For every one,” as it is written, “is tempted when he is drawn away of his own concupiscence, and enticed; then, when concupiscence hath conceived, it bringeth forth sin.”[James 1:14]
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 438, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Grace and Free Will. (HTML)
Two Letters Written by Augustin to Valentinus and the Monks of Adrumetum. (HTML)
Letter I (HTML)
CCEL Footnote 2928 (In-Text, Margin)
4. Therefore I have in this letter, which has reached you, shown by passages of Holy Scripture, which you can examine for yourselves, that our good works and pious prayers and right faith could not possibly have been in us unless we had received them all from Him, concerning whom the Apostle James says, “Every good gift and every perfect gift is from above, and cometh down from the Father of lights.”[James 1:17] And so no man can say that it is by the merit of his own works, or by the merit of his own prayers, or by the merit of his own faith, that God’s grace has been conferred upon him; nor suppose that the doctrine is true which those heretics hold, that the grace of God is given us in proportion to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 438, footnote 10 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Grace and Free Will. (HTML)
Two Letters Written by Augustin to Valentinus and the Monks of Adrumetum. (HTML)
Letter I (HTML)
CCEL Footnote 2936 (In-Text, Margin)
... this precept to be understanding and wise by free will, without the help of God’s grace, it would be unnecessary to say to God, “Give me understanding, that I may learn Thy commandments;” nor would it have been written in the gospel, “Then opened He their understanding, that they might understand the Scriptures;” nor should the Apostle James address us in such words as, “If any of you lack wisdom, let him ask of God, who giveth to all men liberally, and upbraideth not; and it shall be given him.”[James 1:5] But the Lord is able to grant, both to you and to us, that we may rejoice over very speedy tidings of your peace and pious unanimity. I send you greeting, not in my own name only, but of the brethren also who are with me; and I ask you to pray for ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 444, footnote 7 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Grace and Free Will. (HTML)
Abstract. (HTML)
Sinners are Convicted When Attempting to Excuse Themselves by Blaming God, Because They Have Free Will. (HTML)
CCEL Footnote 2956 (In-Text, Margin)
There are, however, persons who attempt to find excuse for themselves even from God. The Apostle James says to such: “Let no man say when he is tempted, I am tempted of God; for God cannot be tempted with evil, neither tempteth He any man. But every man is tempted when he is drawn away of his own lust, and enticed. Then, when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.”[James 1:13-15] Solomon, too, in his book of Proverbs, has this answer for such as wish to find an excuse for themselves from God Himself: “The folly of a man spoils his ways; but he blames God in his heart.” And in the book of Ecclesiasticus we read: “Say not thou, It is through the Lord that I fell ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 445, footnote 25 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Grace and Free Will. (HTML)
Abstract. (HTML)
The Divine Commands Which are Most Suited to the Will Itself Illustrate Its Freedom. (HTML)
CCEL Footnote 2983 (In-Text, Margin)
... passage, “All that will to live godly in Christ Jesus shall suffer persecution;” while to Timothy himself he says, “Neglect not the gift that is in thee.” Then to Philemon he addresses this explanation: “That thy benefit should not be as it were of necessity, but of thine own will.” Servants also he advises to obey their masters “with a good will.” In strict accordance with this, James says: “Do not err, my beloved brethren . . . and have not the faith of our Lord Jesus Christ with respect to persons;”[James 1:16] and, “Do not speak evil one of another.” So also John in his Epistle writes, “Do not love the world,” and other things of the same import. Now wherever it is said, “Do not do this,” and “Do not do that,” and wherever there is any requirement in the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 447, footnote 8 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Grace and Free Will. (HTML)
Abstract. (HTML)
Conjugal Chastity is Itself the Gift of God. (HTML)
CCEL Footnote 3004 (In-Text, Margin)
... anything else than free will? Surely such precepts would not be given unless a man had a will of his own, wherewith to obey the divine commandments. And yet it is God’s gift which is indispensable for the observance of the precepts of chastity. Accordingly, it is said in the Book of Wisdom: “When I knew that no one could be continent, except God gives it, then this became a point of wisdom to know whose gift it was.” “Every man,” however, “is tempted when he is drawn away of his own lust, and enticed”[James 1:14] not to observe and keep these holy precepts of chastity. If he should say in respect of these commandments, “I wish to keep them, but am mastered by my concupiscence,” then the Scripture responds to his free will, as I have already said: “Be not ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 450, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Grace and Free Will. (HTML)
Abstract. (HTML)
The Pelagians Profess that the Only Grace Which is Not Given According to Our Merits is that of the Forgiveness of Sins. (HTML)
CCEL Footnote 3036 (In-Text, Margin)
... thou didst receive it, why dost thou glory as if thou hadst not received it?” To a man who holds such views, it is perfect truth to say: It is His own gifts that God crowns, not your merits,—if, at least, your merits are of your own self, not of Him. If, indeed, they are such, they are evil; and God does not crown them; but if they are good, they are God’s gifts, because, as the Apostle James says, “Every good gift and every perfect gift is from above, and cometh down from the Father of lights.”[James 1:17] In accordance with which John also, the Lord’s forerunner, declares: “A man can receive nothing except it be given him from heaven” —from heaven, of course, because from thence came also the Holy Ghost, when Jesus ascended up on high, led captivity ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 465, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Grace and Free Will. (HTML)
Abstract. (HTML)
Understanding and Wisdom Must Be Sought from God. (HTML)
CCEL Footnote 3231 (In-Text, Margin)
Peruse attentively this treatise, and if you understand it, give God the praise; but where you fail to understand it, pray for understanding, for God will give you understanding. Remember what the Scriptures say: “If any of you lack wisdom, let him ask of God, who giveth to all men liberally, and upbraideth not; and it shall be given to him.”[James 1:5] Wisdom itself cometh down from above, as the Apostle James himself tells us. There is, however, another wisdom, which you must repel from you, and pray against its remaining in you; this the same apostle expressed his detestation of when he said, “But if ye have bitter envying and strife in your hearts, . . . this is not the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 465, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Grace and Free Will. (HTML)
Abstract. (HTML)
Understanding and Wisdom Must Be Sought from God. (HTML)
CCEL Footnote 3232 (In-Text, Margin)
Peruse attentively this treatise, and if you understand it, give God the praise; but where you fail to understand it, pray for understanding, for God will give you understanding. Remember what the Scriptures say: “If any of you lack wisdom, let him ask of God, who giveth to all men liberally, and upbraideth not; and it shall be given to him.” Wisdom itself cometh down from above, as the Apostle James himself tells us.[James 1:17] There is, however, another wisdom, which you must repel from you, and pray against its remaining in you; this the same apostle expressed his detestation of when he said, “But if ye have bitter envying and strife in your hearts, . . . this is not the wisdom which descendeth from above, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 475, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Rebuke and Grace. (HTML)
All Perseverance is God’s Gift. (HTML)
CCEL Footnote 3271 (In-Text, Margin)
... possession as this is ours in such wise that if any one have it the apostle could not say to him, ‘For what hast thou which thou hast not received?’ since he has this in such a manner as that he has not received it?” To this, indeed, we are not able to deny, that perseverance in good, progressing even to the end, is also a great gift of God; and that it exists not save it come from Him of whom it is written, “Every best gift and every perfect gift is from above, coming down from the Father of lights.”[James 1:17] But the rebuke of him who has not persevered must not on that account be neglected, “lest God perchance give unto him repentance, and he recover from the snares of the devil;” since to the usefulness of rebuke the apostle has subjoined this ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 530, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
A Treatise on the Gift of Perseverance. (HTML)
Of His Own Will a Man Forsakes God, So that He is Deservedly Forsaken of Him. (HTML)
CCEL Footnote 3583 (In-Text, Margin)
... said, “Give me not over, O Lord, from my desire to the sinner;” finally, not to mention many passages, since probably more may occur to you, it is not vainly said, “Lead us not into temptation.” For whoever is not led into temptation, certainly is not led into the temptation of his own evil will; and he who is not led into the temptation of his own evil will, is absolutely led into no temptation. For “every one is tempted,” as it is written, “when he is drawn away of his own lust, and enticed;”[James 1:14] “but God tempteth no man,” —that is to say, with a hurtful temptation. For temptation is moreover beneficial by which we are not deceived or overwhelmed, but proved, according to that which is said, “Prove me, O Lord, and try me.” Therefore, with ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 530, footnote 6 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
A Treatise on the Gift of Perseverance. (HTML)
Of His Own Will a Man Forsakes God, So that He is Deservedly Forsaken of Him. (HTML)
CCEL Footnote 3584 (In-Text, Margin)
... Lord, from my desire to the sinner;” finally, not to mention many passages, since probably more may occur to you, it is not vainly said, “Lead us not into temptation.” For whoever is not led into temptation, certainly is not led into the temptation of his own evil will; and he who is not led into the temptation of his own evil will, is absolutely led into no temptation. For “every one is tempted,” as it is written, “when he is drawn away of his own lust, and enticed;” “but God tempteth no man,”[James 1:13] —that is to say, with a hurtful temptation. For temptation is moreover beneficial by which we are not deceived or overwhelmed, but proved, according to that which is said, “Prove me, O Lord, and try me.” Therefore, with that hurtful temptation which ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 543, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
A Treatise on the Gift of Perseverance. (HTML)
Further Development of the Foregoing Argument. (HTML)
CCEL Footnote 3664 (In-Text, Margin)
And in order that I may more openly unfold this for the sake of those who are somewhat slow of apprehension, let those who are endowed with an intelligence that flies in advance bear with my delay. The Apostle James says, “If any of you lack wisdom, let him ask of God, who giveth to all men liberally and upbraideth not, and it shall be given him.”[James 1:5] It is written also in the Proverbs of Solomon, “Because theLord giveth wisdom.” And of continency it is read in the book of Wisdom, whose authority has been used by great and learned men who have commented upon the divine utterances long before us; there, therefore, it is read, “When I knew that no one can be continent ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 544, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
A Treatise on the Gift of Perseverance. (HTML)
Exhortation to Wisdom, Though Wisdom is God’s Gift. (HTML)
CCEL Footnote 3672 (In-Text, Margin)
... corrected and healed, to be the gift of God; unbelievers are in such wise to be rebuked, as those who do not abide in the faith, without any hindrance to that rebuke from the preaching of God’s grace, although that preaching commends that very grace and the continuance in it as the gifts of God. Because, although wisdom is obtained from faith, even as James himself, when he had said, “If any of you lack wisdom, let him ask of God, who giveth to all liberally and upbraideth not, and it shall be given,”[James 1:5] immediately added, “But let him ask in faith, nothing wavering:” it is not, nevertheless, because faith is given before it is asked for by him to whom it is given, that it must therefore be said not to be the gift of God, but to be of ourselves, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 550, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
A Treatise on the Gift of Perseverance. (HTML)
Prayer to Be Inculcated, Nevertheless. (HTML)
CCEL Footnote 3702 (In-Text, Margin)
But I do not think that manner which I have said should be adopted in the preaching of predestination ought to be sufficient for him who speaks to the congregation, except he adds this, or something of this kind, saying, “You, therefore, ought also to hope for that perseverance in obedience from the Father of Lights, from whom cometh down every excellent gift and every perfect gift,[James 1:17] and to ask for it in your daily prayers; and in doing this ought to trust that you are not aliens from the predestination of His people, because it is He Himself who bestows even the power of doing this. And far be it from you to despair of yourselves, because you are bidden to have your hope in Him, not ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 104, footnote 8 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book II (HTML)
A Statement of the Reason Why Matthew Enumerates One Succession of Ancestors for Christ, and Luke Another. (HTML)
CCEL Footnote 682 (In-Text, Margin)
... flesh, on whose behalf the only Son was made flesh, although He was the Word? Howbeit there is this vast difference between the two cases, that when we are made the sons of God we are changed for the better; but when the Son of God was made the son of man, He was not indeed changed into the worse, but He did certainly assume to Himself what was below Him. James also speaks to this effect: “Of His own will begat He us by the word of truth, that we should be a kind of first fruits of His creatures.”[James 1:18] And to preclude our supposing, as it might appear from the use of this term “begat,” that we are made what He is Himself, he here points out very plainly, that what is conceded to us in virtue of this adoption, is a kind of headship among the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 137, footnote 5 (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 Section Where It is Recorded, that Being Moved with Compassion for the Multitudes, He Sent His Disciples, Giving Them Power to Work Cures, and Charged Them with Many Instructions, Directing Them How to Live; And of the Question Concerning the Proof of Matthew’s Harmony Here with Mark and Luke, Especially on the Subject of the Staff, Which Matthew Says the Lord Told Them They Were Not to Carry, While According to Mark It is the Only Thing They Were to Carry; And Also of the Wearing of the Shoes and Coats. (HTML)
CCEL Footnote 973 (In-Text, Margin)
... circumstances with which the narratives of those others deal who have mentioned that the staff was not to be taken? Now this question admits of being solved on the principle of understanding that the staff which, according to Mark, was to be taken, bears one sense, and that the staff which, according to Matthew and Luke, was not to be taken with them, is to be interpreted in a different sense; just in the same way as we find the term “temptation” used in one meaning, when it is said, “God tempteth no man,”[James 1:13] and in a different meaning where it is said, “The Lord your God tempteth [proveth] you, to know whether ye love Him.” For in the former case the temptation of seduction is intended; but in the latter the temptation of probation. Another parallel ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 282, footnote 9 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
Again, on Matt. vi. on the Lord’s Prayer. To the Competentes. (HTML)
CCEL Footnote 2019 (In-Text, Margin)
9. “Lead us not into temptation, but deliver us from evil.” Will this again be necessary in the life to come? “Lead us not into temptation,” will not be said, except where there can be temptation. We read in the book of holy Job, “Is not the life of man upon earth a temptation?” What then do we pray for? Hear what. The Apostle James saith, “Let no man say when he is tempted, I am tempted of God.”[James 1:13] He spoke of those evil temptations, whereby men are deceived, and brought under the yoke of the devil. This is the kind of temptation he spoke of. For there is another sort of temptation which is called a proving; of this kind of temptation it is written, “The Lord your God tempteth (proveth) you ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 283, 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)
Again, on Matt. vi. on the Lord’s Prayer. To the Competentes. (HTML)
CCEL Footnote 2021 (In-Text, Margin)
... some. And when He hath abandoned them, the tempter finds his opportunity. For he finds in him no resistance against his power, but forthwith presents himself to him as his possessor, if God abandon him. Therefore that He may not abandon us, do we say, “Lead us not into temptation.” “For every one is tempted,” says the same Apostle James, “when he is drawn away of his own lust and enticed. Then lust, when it hath conceived, bringeth forth sin; and sin, when it is finished, bringeth forth death.”[James 1:14-15] What then has he hereby taught us? To fight against our lusts. For ye are about to put away your sins in Holy Baptism; but lusts will still remain, wherewith ye must fight after that ye are regenerate. For a conflict with your own selves still ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 287, footnote 5 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
Again on the Lord’s Prayer, Matt. vi. To the Competentes. (HTML)
CCEL Footnote 2071 (In-Text, Margin)
... not into temptation:” forgive what we have done already, and grant that we may not commit any more sins. For whosoever is overcome by temptation, committeth sin. Thus the Apostle James saith, “Let no man say when he is tempted, he is tempted of God, for God cannot be tempted with evil, neither tempteth He any man. But every man is tempted, when he is drawn away of his own lust, and enticed. Then lust, when it hath conceived, bringeth forth sin: and sin, when it is finished, bringeth forth death.”[James 1:13] Therefore that thou be not drawn away by thy lust; consent not to it. It hath no means of conceiving, but by thee. Thou hast consented, hast as it were in thine heart admitted her embrace. Lust has risen up, deny thyself to her, follow her not. It ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 323, 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. xii. 32, ‘Whosoever shall speak a word against the Holy Spirit, it shall not be forgiven him, neither in this world, nor in that which is to come.’ Or, ‘on the blasphemy against the Holy Ghost.’ (HTML)
CCEL Footnote 2369 (In-Text, Margin)
15. For as in that it is said, “God tempteth no man,”[James 1:13] it is not to be understood that God tempteth no man with any kind, but only not with some certain kind of temptation; lest that be false, which is written, “The Lord your God tempteth you;” and lest we deny that Christ is God, or say that the Gospel is false, when we read that He asked His disciple “tempting him; but He Himself knew what He would do.” For there is a temptation which induces to sin, with which “God tempteth no man,” and there is a temptation which only ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 325, footnote 13 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Matt. xii. 32, ‘Whosoever shall speak a word against the Holy Spirit, it shall not be forgiven him, neither in this world, nor in that which is to come.’ Or, ‘on the blasphemy against the Holy Ghost.’ (HTML)
CCEL Footnote 2416 (In-Text, Margin)
... blasphemy be long continued, and made up of, and drawn out at length in very many words, yet it is the manner of Scripture to call even many words “a word.” For no prophet ever spoke one word only; yet we read, “the word which came to such and such a prophet.” And the Apostle says, “Let the elders be counted worthy of double honour, especially they who labour in the word and doctrine.” He does not say, “in words,” but, “in the word.” And St. James, “Be ye doers of the word, and not hearers only.”[James 1:22] He again does not say, “of the words,” but, “of the word;” although so many words out of the Holy Scriptures are read, and spoken, and heard in the Church at her celebrations and solemnities. As therefore, how long a time soever any of us have ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 474, footnote 5 (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, John v. 2, ‘Now there is in Jerusalem by the Sheep Gate a pool,’ etc. (HTML)
CCEL Footnote 3680 (In-Text, Margin)
... vapour that appeareth for a little time, and then vanisheth away.” Therefore in that health was restored to this man’s body for a time, some enduringness was restored to a vapour. So then this is not to be valued much; “Vain is the health of man.” And, brethren, recollect that Prophetical and Evangelical testimony, for it is read in the Gospel; “All flesh is grass, and all the glory of flesh as the flower of grass; the grass withereth, the flower falleth away, the Word of the Lord endureth for ever.”[James 1:10] The Word of the Lord communicateth glory even to the grass, and no transitory glory; for even to flesh He giveth immortality.
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 241, footnote 1 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter VIII. 48–59. (HTML)
CCEL Footnote 793 (In-Text, Margin)
5. In order to solve this point, attend. It may be solved by [quoting] a similar mode of speaking. Thou hast it written, “God tempteth not any man;”[James 1:13] and again thou hast it written, “The Lord your God tempteth you, to know whether you love Him.” Just the point in dispute, you see. For how does God tempt not any man, and how does the Lord your God tempt you, to know whether ye love Him? It is also written, “There is no fear in love but perfect love casteth out fear;” and in another place it is written, “The fear of the Lord is clean, enduring for ever.” ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 304, footnote 5 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XIII. 6–10 (continued), and Song of Sol. V. 2, 3. (HTML)
CCEL Footnote 1159 (In-Text, Margin)
3. Therefore, as the Apostle James saith, “Let every man be swift to hear, slow to speak.”[James 1:19] As it is also said by another man of God, “Thou wilt make me to hear joy and gladness; and the bones Thou hast humbled will rejoice.” This is what I said: When the truth is heard, humility is preserved. And another says: “But the friend of the bridegroom standeth and heareth him, and rejoiceth greatly because of the bridegroom’s voice.” Let us rejoice in the hearing that comes from the noiseless speaking of the truth within us. For although, when the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 207, footnote 4 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LIV (HTML)
CCEL Footnote 1962 (In-Text, Margin)
6. “For aliens have risen up against me” (ver. 3). What “aliens”? Was not David himself a Jew of the tribe of Judah? But the very place Ziph belonged to the tribe of Judah; it was of the Jews. How then “aliens”? Not in city, not in tribe, not in kindred, but in flower.[James 1:10-11] …But see the Ziphites, see them for a time flourishing. With reason “alien” sons. Thou amid the Ziphites hiding saidst what? “Blessed the people whereof the Lord is its God.” Out of this affection this prayer is being sent forth into the ears of the Lord, when it is said, “for aliens have risen up against me.”
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 372, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXVIII (HTML)
CCEL Footnote 3592 (In-Text, Margin)
... to give bread also, or to prepare a table for His people?” (ver. 20). Not believing therefore, they sought morsels for their souls. Not so the Apostle James doth enjoin a morsel to be asked for the mind, but doth admonish that it be sought by believers, not by such as tempt and slander God. “But if any one of you,” he saith, “doth lack wisdom, let him ask of God, who doth give to all men abundantly, and doth not upbraid, and it shall be given to him: but let him ask in faith, nothing wavering.”[James 1:5-6] This faith had not that generation which “had not directed their heart, and the spirit thereof had not been trusted with God.”
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 561, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXIX (HTML)
Aleph. (HTML)
CCEL Footnote 5133 (In-Text, Margin)
6. “So shall I not be confounded, while I have respect unto all Thy commandments” (ver. 6). We ought to look upon the commandments of God, whether when they are read, or when they are recalled to memory, as a looking-glass, as the Apostle James saith.[James 1:23-25] This man wisheth himself to be such, that he may regard as in a mirror the commandments of God, and may not be confounded; because he chooses not merely to be a hearer of them, but a doer. On this account he desireth that his ways may be made direct to keep the statutes of God. How to be made direct, save by the grace of God? Otherwise he will find in the law of God not ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 644, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXL (HTML)
CCEL Footnote 5755 (In-Text, Margin)
14. “A man full of words shall not be guided upon earth” (ver. 11). “A man full of words” loveth lies. For what pleasure hath he, save in speaking? He careth not what he speaketh, so long as he speaks. It cannot be that he will be guided. What then ought the servant of God to do, who is kindled with these “coals,” and himself made a coal of salvation, what should he do? He should wish rather to hear than to speak; as it is written, “Let every man be swift to hear, slow to speak.”[James 1:19] And if it may be so, let him desire this, not to be obliged to speak and talk and teach.…I can quickly tell you wherein each one may prove himself, not by never speaking, but by requiring a case where it is his duty to speak; let him be glad to be silent, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 379, footnote 1 (Image)
Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans
The Homilies of St. John Chrysostom on Paul's Epistle to the Romans (HTML)
Homily VII on Rom. iii. 9-18. (HTML)
CCEL Footnote 1281 (In-Text, Margin)
... uncircumcision, much rather was it now, since it is cast out from both periods. But after saying that “it was excluded,” he shows also, how. How then does he say it was excluded? “By what law? of works? Nay, but by the law of faith.” See he calls the faith also a law delighting to keep to the names, and so allay the seeming novelty. But what is the “law of faith?” It is, being saved by grace. Here he shows God’s power, in that He has not only saved, but has even justified, and led them to boasting,[James 1:9] and this too without needing works, but looking for faith only. And in saying this he attempts to bring the Jew who has believed to act with moderation, and to calm him that hath not believed, in such way as to draw him on to his own view. For he ...
Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 105, footnote 1 (Image)
Chrysostom: Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon
The Commentary and Homilies of St. John Chrysostom on Galatians and Ephesians. (HTML)
Homilies on Ephesians. (HTML)
Ephesians 4:4-7 (HTML)
CCEL Footnote 292 (In-Text, Margin)
Ver. 14. “That we may be no longer.”—The word, “no longer,” shows that they had of old been in this case, and he reckons himself moreover as a subject for correction, and corrects himself. For this cause, he would say, are there so many workmen, that the building may not be shaken, may not be “carried about,” that the stones may be firmly fixed.[James 1:6] For this is the character of children, to be tossed to and fro, to be carried about and shaken. “That we may be no longer,” saith he, “children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, in craftiness, after the wiles of error.” “And carried about,” saith he, “with every wind.” ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 45, footnote 9 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
The Ecclesiastical History of Theodoret. (HTML)
Book I (HTML)
Confutation of Arianism deduced from the Writings of Eustathius and Athanasius. (HTML)
“But when the Arians, who seemed few in number, were again interrogated by the Bishops as to whether they admitted ‘that the Son is not a creature, but Power, and sole Wisdom, and eternal unchangeable[James 1:17] Image of the Father; and that He is very God,’ the Eusebians were noticed making signs to one another to shew that these declarations were equally applicable to us. For it is said, that we are ‘ the image and glory of God;’ and ‘ for always we who live:’ there are, also, they said, many powers; for it is written—‘ All the power of God went out of the land of Egypt.’ The ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 152, footnote 8 (Image)
Athanasius: Select Writings and Letters
Defence of the Nicene Definition. (De Decretis.) (HTML)
De Decretis. (Defence of the Nicene Definition.) (HTML)
Conduct of the Arians towards the Nicene Council. Ignorant as well as irreligious to attempt to reverse an Ecumenical Council: proceedings at Nicæa: Eusebians then signed what they now complain of: on the unanimity of true teachers and the process of tradition: changes of the Arians. (HTML)
CCEL Footnote 769 (In-Text, Margin)
... when they dare to confront that good definition against Arianism, acknowledged, as it is, by those who had in the first instance taught them irreligion? And supposing, even after subscription, Eusebius and his fellows did change again, and return like dogs to their own vomit of irreligion, do not the present gain-sayers deserve still greater detestation, because they thus sacrifice their souls’ liberty to others; and are willing to take these persons as masters of their heresy, who are, as James[James 1:8] has said, double-minded men, and unstable in all their ways, not having one opinion, but changing to and fro, and now recommending certain statements, but soon dishonouring them, and in turn recommending what just now they were blaming? But this, as ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 201, footnote 8 (Image)
Athanasius: Select Writings and Letters
Life of Antony. (Vita Antoni.) (HTML)
Life of Antony. (Vita Antoni.) (HTML)
His address to monks, rendered from Coptic, exhorting them to perseverance, and encouraging them against the wiles of Satan. (HTML)
CCEL Footnote 1030 (In-Text, Margin)
21. ‘And let us strive that wrath rule us not nor lust overcome us, for it is written, “The wrath of man worketh not the righteousness of God. And lust, when it hath conceived, beareth sin, and the sin when it is full grown bringeth forth death[James 1:20].” Thus living, let us keep guard carefully, and as it is written, “keep our hearts with all watchfulness.” For we have terrible and crafty foes—the evil spirits—and against them we wrestle, as the Apostle said, “Not against flesh and blood, but against the principalities and against the powers, against the world-rulers of this darkness, against the spiritual hosts of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 235, footnote 6 (Image)
Athanasius: Select Writings and Letters
Circular to Bishops of Egypt and Libya. (Ad Episcopos Ægypti Et Libyæ Epistola Encyclica.) (HTML)
To the Bishops of Egypt. (HTML)
Chapter II (HTML)
CCEL Footnote 1277 (In-Text, Margin)
... thirst after; and they continue to this day to desire to shed my blood. But of these things I have no care; for I know and am persuaded that they who endure shall receive a reward from our Saviour; and that ye also, if ye endure as the Fathers did, and shew yourselves examples to the people, and overthrow these strange and alien devices of impious men, shall be able to glory, and say, We have ‘kept the Faith;’ and ye shall receive the ‘crown of life,’ which God ‘hath promised to them that love Him[James 1:12].’ And God grant that I also together with you may inherit the promises, which, were given, not to Paul only, but also to all them that ‘have loved the appearing ’ of our Lord, and Saviour, and God, and universal King, Jesus Christ; through whom to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 355, footnote 10 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse II (HTML)
Texts explained; Fifthly, Acts ii. 36. The Regula Fidei must be observed; made applies to our Lord's manhood; and to His manifestation; and to His office relative to us; and is relative to the Jews. Parallel instance in Gen. xxvii. 29, 37. The context contradicts the Arian interpretation. (HTML)
14. For the Son of God indeed, being Himself the Word, is Lord of all; but we once were subject from the first to the slavery of corruption and the curse of the Law, then by degrees fashioning for ourselves things that were not, we served, as says the blessed Apostle, ‘them which by nature are no Gods,’ and, ignorant of the true God, we preferred things that were not to the truth; but afterwards, as the ancient people when oppressed in Egypt groaned, so, when we too had the Law ‘engrafted[James 1:21] ’ in us, and according to the unutterable sighings of the Spirit made our intercession, ‘O Lord our God, take possession of us,’ then, as ‘He became for a house of refuge’ and a ‘God and defence,’ so also He became our Lord. Nor did He then begin to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 427, footnote 5 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse III (HTML)
Objections continued, as in Chapters vii.--x. Whether the Son is begotten of the Father's will? This virtually the same as whether once He was not? and used by the Arians to introduce the latter question. The Regula Fidei answers it at once in the negative by contrary texts. The Arians follow the Valentinians in maintaining a precedent will; which really is only exercised by God towards creatures. Instances from Scripture. Inconsistency of Asterius. If the Son by will, there must be another Word before Him. If God is good, or exist, by His will, then is the Son by His will. If He willed to have reason or wisdom, then is His Word and Wisdom at His will. The Son is the Living Will, and has all titles which denote connaturality. That will whic (HTML)
... earth appear,’ and ‘Let Us make man,’ is, I think, according to what has gone before, significant of the will of the Agent. For things which once were not but happened afterwards from external causes, these the Framer counsels to make; but His own Word begotten from Him by nature, concerning Him He did not counsel beforehand; for in Him the Father makes, in Him frames, other things whatever He counsels; as also James the Apostle teaches, saying, ‘Of His own will begat He us with the Word of truth[James 1:18].’ Therefore the Will of God concerning all things, whether they be begotten again or are brought into being at the first, is in His Word, in whom He both makes and begets again what seems right to Him; as the Apostle again signifies, writing to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 493, footnote 1 (Image)
Athanasius: Select Writings and Letters
Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.) (HTML)
Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.) (HTML)
CCEL Footnote 3760 (In-Text, Margin)
... not willing, and of moral progress, that you hold the Son to be like the Father; while these things fall under the category of quality; clearly you call God compound of quality and essence. But who will tolerate you when you say this? For God, who compounded all things to give them being, is not compound, nor of similar nature to the things made by Him through the Word. Far be the thought. For He is simple essence, in which quality is not, nor, as James says, ‘any variableness or shadow of turning[James 1:17].’ Accordingly, if it is shewn that it is not from virtue (for in God there is no quality, neither is there in the Son), then He must be proper to God’s essence. And this you will certainly admit if mental apprehension is not utterly destroyed in ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 541, 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 341.) Coss. Marcellinus, Probinus; Præf. Longinus; Indict. xiv; Easter-day, xiii Kal. Maii, xxiv Pharmuthi; Æra Dioclet. 57. (HTML)
... also, when the enemies are arrayed against us, should glory in afflictions, and that when we are persecuted, we should not be discouraged, but should the rather press after the crown of the high calling in Christ Jesus our Lord? and that being insulted, we should not be disturbed, but should give our cheek to the smiter, and bow the shoulder? For the lovers of pleasure and the lovers of enmity are tried, as saith the blessed Apostle James, ‘when they are drawn away by their own lusts and enticed[James 1:14].’ But let us, knowing that we suffer for the truth, and that those who deny the Lord smite and persecute us, ‘count it all joy, my brethren,’ according to the words of James, ‘when we fall into trials of various temptations, knowing that the trial ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 105, footnote 6 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
He next skilfully confutes the partial, empty and blasphemous statement of Eunomius on the subject of the absolutely existent. (HTML)
... speaks the truth Who says, “I am in the Father, and the Father in Me,”—plainly, the One in His entirety, in the Other in His entirety, the Father not superabounding in the Son, the Son not being deficient in the Father,—and Who says also that the Son should be honoured as the Father is honoured, and “He that hath seen Me hath seen the Father,” and “no man knoweth the Father save the Son,” in all which passages there is no hint given to those who receive these declarations as genuine, of any variation[James 1:17] of glory, or of essence, or anything else, between the Father and the Son.
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 167, footnote 10 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Salvina. (HTML)
CCEL Footnote 2466 (In-Text, Margin)
To the same effect in different words the prophet says:—“I am so troubled that I cannot speak,” and in the same book, “Be ye angry and sin not.” So Archytas of Tarentum once said to a careless steward: “I should have flogged you to death had I not been in a passion.” For “the wrath of man worketh not the righteousness of God.”[James 1:20] Now what is here said of one form of perturbation may be applied to all. Just as anger is human and the repression of it Christian, so it is with other passions. The flesh always lusts after the things of the flesh, and by its allurements draws the soul to partake of deadly pleasures; but it is for us Christians to restrain the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 209, footnote 14 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 2994 (In-Text, Margin)
27. To revert then to that description of her character which I began a little time ago; no mind was ever more docile than was hers. She was slow to speak and swift to hear,[James 1:19] remembering the precept, “Keep silence and hearken, O Israel.” The holy scriptures she knew by heart, and said of the history contained in them that it was the foundation of the truth; but, though she loved even this, she still preferred to seek for the underlying spiritual meaning and made this the keystone of the spiritual building raised within her soul. She asked leave that she and her daughter might read ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 377, footnote 3 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book I (HTML)
CCEL Footnote 4550 (In-Text, Margin)
... of the Old Testament, who had shone with the brightness of virginity. Let us pass on to James, who was called the brother of the Lord, a man of such sanctity and righteousness, and distinguished by so rigid and perpetual a virginity, that even Josephus, the Jewish historian, relates that the overthrow of Jerusalem was due to his death. He, the first bishop of the Church at Jerusalem, which was composed of Jewish believers, to whom Paul went, accompanied by Titus and Barnabas, says in his Epistle:[James 1:16-18] “Be not deceived, my beloved brethren. Every good gift and every perfect boon is from above, coming down from the Father of lights, with whom there is no difference, neither shadow that is cast by turning. Of his own will he brought us forth by the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 389, footnote 14 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book II (HTML)
CCEL Footnote 4691 (In-Text, Margin)
... so spoken, says the Apostle, to withdraw you from your sins, and to make you more careful through fear of despair. But, beloved, I am persuaded better things of you, and things that accompany salvation. For it is not accordant with the righteousness of God to forget good works, and the fact that you have ministered and do minister to the Saints for His name’s sake, and to remember sins only. The Apostle James also, knowing that the baptized can be tempted, and fall of their own free choice, says:[James 1:12] “Blessed is the man that endureth temptation: for when he hath been approved, he shall receive the crown of life, which the Lord promised to them that love him.” And that we may not think that we are tempted by God, as we read in Genesis Abraham ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 390, footnote 3 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book II (HTML)
CCEL Footnote 4694 (In-Text, Margin)
... upon the foundation of Christ, hay, wood, stubble, then he applies the match. Let us then build gold, silver, costly stones, and he will not venture to tempt us: although even thus there is not sure and safe possession. For the lion lurks in ambush to slay the innocent. “Potters’ vessels are proved by the furnace, and just men by the trial of tribulation.” And in another place it is written: “My son, when thou comest to serve the Lord, prepare thyself for temptation.” Again, the same James says:[James 1:22] “Be ye doers of the word, and not hearers only. For if any one is a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a mirror: for he beholdeth himself, and goeth away, and straightway forgetteth what manner of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 45, footnote 5 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
The Father. (HTML)
CCEL Footnote 975 (In-Text, Margin)
... since by change of purpose become a Father: but before every substance and every intelligence, before times and all ages, God hath the dignity of Father, magnifying Himself in this more than in His other dignities; and having become a Father, not by passion, or union, not in ignorance, not by effluence, not by diminution, not by alteration, for every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation, neither shadow of turning[James 1:17]. Perfect Father, He begat a perfect Son, and delivered all things to Him who is begotten: (for all things, He saith, are delivered unto Me of My Father:) and is honoured by the Only-begotten: for, I honour My Father, saith the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 84, footnote 12 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the words, Crucified and Buried. (HTML)
CCEL Footnote 1525 (In-Text, Margin)
... aforetime by the Prophets. But do thou, I pray, receive the testimonies, and seal them in thine heart. And, since they are many, and the rest of our time is narrowed into a short space, listen now to a few of the more important as time permits; and having received these beginnings, be diligent and seek out the remainder. Let not thine hand be only stretched out to receive, but let it be also ready to work. God gives all things freely. For if any of you lack wisdom, let him ask of God who giveth[James 1:5], and he shall receive. May He through your prayer grant utterance to us who speak, and faith to you who hear.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 153, footnote 1 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Mysteries. V: On the Sacred Liturgy and Communion. (HTML)
CCEL Footnote 2472 (In-Text, Margin)
Wherefore putting away all filthiness, and all guile, and evil speaking[James 1:21] , &c.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 155, footnote 12 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Mysteries. V: On the Sacred Liturgy and Communion. (HTML)
CCEL Footnote 2504 (In-Text, Margin)
17. And lead us not into temptation, O Lord. Is this then what the Lord teaches us to pray, that we may not be tempted at all? How then is it said elsewhere, “a man untempted, is a man unproved[James 1:12-13];” and again, My brethren, count it all joy when ye fall into divers temptations? But does perchance the entering into temptation mean the being overwhelmed by the temptation? For temptation is, as it were, like a winter torrent difficult to cross. Those therefore who are not overwhelmed in temptations, pass through, shewing themselves excellent swimmers, and not being swept away by them at ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 155, footnote 13 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Mysteries. V: On the Sacred Liturgy and Communion. (HTML)
CCEL Footnote 2505 (In-Text, Margin)
17. And lead us not into temptation, O Lord. Is this then what the Lord teaches us to pray, that we may not be tempted at all? How then is it said elsewhere, “a man untempted, is a man unproved;” and again, My brethren, count it all joy when ye fall into divers temptations[James 1:2]? But does perchance the entering into temptation mean the being overwhelmed by the temptation? For temptation is, as it were, like a winter torrent difficult to cross. Those therefore who are not overwhelmed in temptations, pass through, shewing themselves excellent swimmers, and not being swept away by them at all; while those who are not such, enter ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 14, footnote 1 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
In how many ways “Through whom” is used; and in what sense “with whom” is more suitable. Explanation of how the Son receives a commandment, and how He is sent. (HTML)
CCEL Footnote 890 (In-Text, Margin)
... the creating Cause came thence to Him. We are not to suppose that He used assistance in His action, or yet was entrusted with the ministry of each individual work by detailed commission, a condition distinctly menial and quite inadequate to the divine dignity. Rather was the Word full of His Father’s excellences; He shines forth from the Father, and does all things according to the likeness of Him that begat Him. For if in essence He is without variation, so also is He without variation in power.[James 1:17] And of those whose power is equal, the operation also is in all ways equal. And Christ is the power of God, and the wisdom of God. And so “all things are made through [by, A.V.] him,” and “all things were created through [by, A.V.] him and for him,” ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 262, footnote 1 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To the people of Chalcis. (HTML)
CCEL Footnote 2875 (In-Text, Margin)
... smoke that rises from the ruins of our neighbours’ homes. The flames have almost reached me. May the Lord divert them by the breath of His mouth, and stay this wicked fire. Who is such a coward, so unmanly, so untried in the athlete’s struggles, as not to be nerved to the fight by your cheers, and pray to be hailed victor at your side? You have been the first to step into the arena of true religion; you have beaten off many an attack in bouts with the heretics; you have borne the strong hot wind[James 1:11] of trial, both you who are leaders of the Church, to whom has been the ministry of the altar, and every individual of the laity, including those of higher rank. For this in you is specially admirable and worthy of all praise, that you are all one in ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 87b, footnote 13 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
Book IV (HTML)
Concerning the honour due to the Saints and their remains. (HTML)
... impure, but these are not dead. For from the time when He that is Himself life and the Author of life was reckoned among the dead, we do not call those dead who have fallen asleep in the hope of the resurrection and in faith on Him. For how could a dead body work miracles? How, therefore, are demons driven off by them, diseases dispelled, sick persons made well, the blind restored to sight, lepers purified, temptations and troubles overcome, and how does every good gift from the Father of lights[James 1:17] come down through them to those who pray with sure faith? How much labour would you not undergo to find a patron to introduce you to a mortal king and speak to him on your behalf? Are not those, then, worthy of honour who are the patrons of the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 89b, footnote 10 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
Book IV (HTML)
Concerning Scripture. (HTML)
... fair garden of the Scriptures, so fragrant and sweet and blooming, with its varied sounds of spiritual and divinely-inspired birds ringing all round our ears, laying hold of our hearts, comforting the mourner, pacifying the angry and filling him with joy everlasting: which sets our mind on the gold-gleaming, brilliant back of the divine dove, whose bright pinions bear up to the only-begotten Son and Heir of the Husbandman of that spiritual Vineyard and bring us through Him to the Father of Lights[James 1:17]. But let us not knock carelessly but rather zealously and constantly: lest knocking we grow weary. For thus it will be opened to us. If we read once or twice and do not understand what we read, let us not grow weary, but let us persist, let us talk ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 203, footnote 14 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter II. The Emperor is exhorted to display zeal in the Faith. Christ's perfect Godhead is shown from the unity of will and working which He has with the Father. The attributes of Divinity are shown to be proper to Christ, Whose various titles prove His essential unity, with distinction of Person. In no other way can the unity of God be maintained. (HTML)
14. Therefore we ought to believe that God is good, eternal, perfect, almighty, and true, such as we find Him in the Law and the Prophets, and the rest of the holy Scriptures,[James 1:17-18] for otherwise there is no God. For He Who is God cannot but be good, seeing that fulness of goodness is of the nature of God: nor can God, Who made time, be in time; nor, again, can God be imperfect, for a lesser being is plainly imperfect, seeing that it lacks somewhat whereby it could be made equal to a greater. This, then, is the teaching of our faith—that God is not evil, that with God nothing is ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 203, footnote 16 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter II. The Emperor is exhorted to display zeal in the Faith. Christ's perfect Godhead is shown from the unity of will and working which He has with the Father. The attributes of Divinity are shown to be proper to Christ, Whose various titles prove His essential unity, with distinction of Person. In no other way can the unity of God be maintained. (HTML)
... is no God. For He Who is God cannot but be good, seeing that fulness of goodness is of the nature of God: nor can God, Who made time, be in time; nor, again, can God be imperfect, for a lesser being is plainly imperfect, seeing that it lacks somewhat whereby it could be made equal to a greater. This, then, is the teaching of our faith—that God is not evil, that with God nothing is impossible, that God exists not in time, that God is beneath no being. If I am in error, let my adversaries prove it.[James 1:13]
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 252, footnote 4 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults. (HTML)
Book VII. Of the Spirit of Covetousness. (HTML)
Chapter XV. Of the difference between one who renounces the world badly and one who does not renounce it at all. (HTML)
... want plainer than this testimony? Does not Scripture clearly prefer that they should not take on them even the earliest stages of this profession and its name, rather than by their persuasion and bad example turn others back from the perfection of the gospel, and weaken them by their faithless terror. And so they are bidden to withdraw from the battle and return to their homes, because a man cannot fight the Lord’s battle with a double heart. For “a double-minded man is unstable in all his ways.”[James 1:8] And thinking, according to that Parable in the Gospel, that he who goes forth with ten thousand men against a king who comes with twenty thousand, cannot possibly fight, they should, while he is yet a great way off, ask for peace; that is, it is ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 257, footnote 6 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults. (HTML)
Book VIII. Of the Spirit of Anger. (HTML)
Chapter I. How our fourth conflict is against the sin of anger, and how many evils this passion produces. (HTML)
... become partakers of wisdom, even though we are considered wise by universal consent, for “anger rests in the bosom of fools.” Nor can we even attain immortal life, although we are accounted prudent in the opinion of everybody, for “anger destroys even the prudent.” Nor shall we be able with clear judgment of heart to secure the controlling power of righteousness, even though we are reckoned perfect and holy in the estimation of all men, for “the wrath of man worketh not the righteousness of God.”[James 1:20] Nor can we by any possibility acquire that esteem and honour which is so frequently seen even in worldlings, even though we are thought noble and honourable through the privileges of birth, because “an angry man is dishonoured.” Nor again can we ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 282, footnote 21 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults. (HTML)
Book XII. Of the Spirit of Pride. (HTML)
Chapter X. How no one can obtain perfect virtue and the promised bliss by his own strength alone. (HTML)
... class="sc">For the will and course of no one, however eager and anxious, is sufficiently ready for him, while still enclosed in the flesh which warreth against the spirit, to reach so great a prize of perfection, and the palm of uprightness and purity, unless he is protected by the divine compassion, so that he is privileged to attain to that which he greatly desires and to which he runs. For “every good gift and every perfect gift is from above, and cometh down from the Father of lights.”[James 1:17] “For what hast thou which thou didst not receive? But if thou hast received it, why dost thou glory as if thou hadst not received it?”
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 328, 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 III. Conference of Abbot Paphnutius. On the Three Sorts of Renunciations. (HTML)
Chapter XVI. That faith itself must be given us by the Lord. (HTML)
... of itself except it abide in the vine, so no more can ye, except ye abide in me.” And again: “for without me ye can do nothing.” How foolish and wicked then it is to attribute any good action to our own diligence and not to God’s grace and assistance, is clearly shown by the Lord’s saying, which lays down that no one can show forth the fruits of the Spirit without His inspiration and co-operation. For “every good gift and every perfect boon is from above, coming down from the Father of lights.”[James 1:17] And Zechariah too says, “For whatever is good is His, and what is excellent is from Him.” And so the blessed Apostle consistently says: “What hast thou which thou didst not receive? But if thou didst receive it, why boastest thou as if thou hadst ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 340, 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 V. Conference of Abbot Serapion. On the Eight Principal Faults. (HTML)
Chapter IV. A review of the passions of gluttony and fornication and their remedies. (HTML)
... short discussion to the best of my ability, but by Scripture proof as well, gluttony and fornication, though they exist in us naturally (for sometimes they spring up without any incitement from the mind, and simply at the motion and allurement of the flesh) yet if they are to be consummated, must find an external object, and thus take effect only through bodily acts. For “every man is tempted of his own lust. Then lust when it has conceived beareth sin, and sin when it is consummated begets death.”[James 1:14-15] For the first Adam could not have fallen a victim to gluttony unless he had had material food at hand, and had used it wrongly, nor could the second Adam be tempted without the enticement of some object, when it was said to Him: “If Thou art the Son ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 395, 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 IX. The First Conference of Abbot Isaac. On Prayer. (HTML)
Chapter XXIII. Of the clause: “Lead us not into temptation.“ (HTML)
Next there follows: “And lead us not into temptation,” on which there arises no unimportant question, for if we pray that we may not be suffered to be tempted, how then will our power of endurance be proved, according to this text: “Every one who is not tempted is not proved;” and again: “Blessed is the man that endureth temptation?”[James 1:12] The clause then, “Lead us not into temptation,” does not mean this; viz., do not permit us ever to be tempted, but do not permit us when we fall into temptation to be overcome. For Job was tempted, but was not led into temptation. For he did not ascribe folly to God nor blasphemy, nor with impious mouth did he yield ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 423, footnote 2 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part II. Containing Conferences XI-XVII. (HTML)
Conference XIII. The Third Conference of Abbot Chæremon. On the Protection of God. (HTML)
Chapter III. The answer that without God's help not only perfect chastity but all good of every kind cannot be performed. (HTML)
... of what he has vainly hoped and looked for, but actually loses the abundant fruits which he has already gathered and stored up in the threshing floor or in the barn. From which we clearly infer that the initiative not only of our actions but also of good thoughts comes from God, who inspires us with a good will to begin with, and supplies us with the opportunity of carrying out what we rightly desire: for “every good gift and every perfect gift cometh down from above, from the Father of lights,”[James 1:17] who both begins what is good, and continues it and completes it in us, as the Apostle says: “But He who giveth seed to the sower will both provide bread to eat and will multiply your seed and make the fruits of your righteousness to increase.” But ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 439, footnote 3 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part II. Containing Conferences XI-XVII. (HTML)
Conference XIV. The First Conference of Abbot Nesteros. On Spiritual Knowledge. (HTML)
Chapter IX. How from practical knowledge we must proceed to spiritual. (HTML)
... an impossibility for one, who takes to the pursuit of reading with the purpose of gaining the praise of men, to be rewarded with the gift of true knowledge. For one who is bound by the chain of this passion, is sure to be also in bondage to other faults, and especially to that of pride: and so if he is baffled by his encounter with practical and ethical knowledge, he will certainly not attain that spiritual knowledge which springs from it. Be then in all things “swift to hear, but slow to speak,”[James 1:19] lest there come upon you that which is noted by Solomon: “If thou seest a man who is quick to speak, know that there is more hope of a fool than of him;” and do not presume to teach any one in words what you have not already performed in deed. For ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 485, footnote 3 (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 XIII. The answer. (HTML)
... same way, but because he is not worsted even by a great assault, while the other is overcome even by a slight temptation. For the fortitude of any good man would not, as we said, be worthy of praise, if his victory was gained without his being tempted, as most certainly there is no room for victory where there is no struggle and conflict: for “Blessed is the man that endureth temptation, for when he has been proved he shall receive the crown of life which God hath promised to them that love Him.”[James 1:12] According to the Apostle Paul also “Strength is made perfect” not in ease and delights but “in weakness.” “For behold,” says He, “I have made thee this day a fortified city, and a pillar of iron, and a wall of brass, over all the land, to the kings ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 161, footnote 4 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On Lent, XI. (HTML)
CCEL Footnote 949 (In-Text, Margin)
... God, that we may be strong to fulfil all things through Him, without Whom we can do nothing. For the injunction is laid on us, in order that we may seek the aid of Him Who lays it. Nor must any one excuse himself by reason of his weakness, since He Who has granted the will, also gives the power, as the blessed Apostle James says, “If any of you lack wisdom, let him ask of God, Who giveth to all liberally and upbraideth not, and it shall be given him[James 1:5].” Which of the faithful does not know what virtues he ought to cultivate, and what vices to fight against? Who is so partial or so unskilled a judge of his own conscience as not to know what ought to be removed, and what ought to be developed? ...