Early Church Fathers Scripture Index : Texts
James 2
There are 83 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 7, footnote 11 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Clement of Rome (HTML)
First Epistle to the Corinthians (HTML)
Chapter X.—Continuation of the above. (HTML)
CCEL Footnote 45 (In-Text, Margin)
Abraham, styled “the friend,”[James 2:23] was found faithful, inasmuch as he rendered obedience to the words of God. He, in the exercise of obedience, went out from his own country, and from his kindred, and from his father’s house, in order that, by forsaking a small territory, and a weak family, and an insignificant house, he might inherit the promises of God. For God said to him, “Get thee out from thy country, and from thy kindred, and from thy father’s house, into the land which I shall show thee. And I will make ...
Ante-Nicene Fathers, Volume 1, page 13, footnote 8 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Clement of Rome (HTML)
First Epistle to the Corinthians (HTML)
Chapter XXXI.—Let us see by what means we may obtain the divine blessing. (HTML)
CCEL Footnote 126 (In-Text, Margin)
Let us cleave then to His blessing, and consider what are the means of possessing it. Let us think over the things which have taken place from the beginning. For what reason was our father Abraham blessed? was it not because he wrought righteousness and truth through faith?[James 2:21] Isaac, with perfect confidence, as if knowing what was to happen, cheerfully yielded himself as a sacrifice. Jacob, through reason of his brother, went forth with humility from his own land, and came to Laban and served him; and there was given to him the sceptre of the twelve tribes of Israel.
Ante-Nicene Fathers, Volume 1, page 63, footnote 9 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Magnesians: Shorter and Longer Versions (HTML)
Chapter X.—Beware of Judaizing. (HTML)
CCEL Footnote 703 (In-Text, Margin)
... leaven, and be ye changed into the new leaven of grace. Abide in Christ, that the stranger may not have dominion over you. It is absurd to speak of Jesus Christ with the tongue, and to cherish in the mind a Judaism which has now come to an end. For where there is Christianity there cannot be Judaism. For Christ is one, in whom every nation that believes, and every tongue that confesses, is gathered unto God. And those that were of a stony heart have become the children of Abraham, the friend of God;[James 2:23] and in his seed all those have been blessed who were ordained to eternal life in Christ.
Ante-Nicene Fathers, Volume 1, page 478, footnote 3 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter XIII.—Christ did not abrogate the natural precepts of the law, but rather fulfilled and extended them. He removed the yoke and bondage of the old law, so that mankind, being now set free, might serve God with that trustful piety which becometh sons. (HTML)
CCEL Footnote 3958 (In-Text, Margin)
... through the law, and then afterwards conferred upon them freedom. And in that He says, “For the servant knoweth not what his lord doeth,” He points out, by means of His own advent, the ignorance of a people in a servile condition. But when He terms His disciples “the friends of God,” He plainly declares Himself to be the Word of God, whom Abraham also followed voluntarily and under no compulsion (sine vinculis), because of the noble nature of his faith, and so became “the friend of God.”[James 2:23] But the Word of God did not accept of the friendship of Abraham, as though He stood in need of it, for He was perfect from the beginning (“Before Abraham was,” He says, “I am”), but that He in His goodness might bestow eternal life upon Abraham ...
Ante-Nicene Fathers, Volume 1, page 481, footnote 7 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter XVI.—Perfect righteousness was conferred neither by circumcision nor by any other legal ceremonies. The Decalogue, however, was not cancelled by Christ, but is always in force: men were never released from its commandments. (HTML)
CCEL Footnote 3991 (In-Text, Margin)
2. And that man was not justified by these things, but that they were given as a sign to the people, this fact shows,— that Abraham himself, without circumcision and without observance of Sabbaths, “believed God, and it was imputed unto him for righteousness; and he was called the friend of God.”[James 2:23] Then, again, Lot, without circumcision, was brought out from Sodom, receiving salvation from God. So also did Noah, pleasing God, although he was uncircumcised, receive the dimensions [of the ark], of the world of the second race [of men]. Enoch, too, pleasing God, without circumcision, discharged the office of God’s legate to the angels although ...
Ante-Nicene Fathers, Volume 2, page 29, footnote 10 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
The Pastor of Hermas (HTML)
Book Second.—Commandments (HTML)
Commandment Twelfth. On the Twofold Desire. The Commandments of God Can Be Kept, and Believers Ought Not to Fear the Devil. (HTML)
CCEL Footnote 237 (In-Text, Margin)
... are hard and difficult. Put, therefore, ye who are empty and fickle in your faith, the Lord in your heart, and ye will know that there is nothing easier or sweeter, or more manageable, than these commandments. Return, ye who walk in the commandments of the devil, in hard, and bitter, and wild licentiousness, and fear not the devil; for there is no power in him against you, for I will be with you, the angel of repentance, who am lord over him. The devil has fear only, but his fear has no strength.[James 2:19] Fear him not, then, and he will flee from you.”
Ante-Nicene Fathers, Volume 2, page 41, footnote 6 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
The Pastor of Hermas (HTML)
Book Third.—Similitudes (HTML)
Similitude Eighth. The Sins of the Elect and of the Penitent are of Many Kinds, But All Will Be Rewarded According to the Measure of Their Repentance and Good Works. (HTML)
CCEL Footnote 330 (In-Text, Margin)
... believed, and received the seal, and broke it, and did not keep it whole, may, on coming to a knowledge of their deeds, repent, and receive from you a seal, and may glorify the Lord because He had compassion upon them, and sent you to renew their spirits.” “Listen,” he said: “they whose branches were found withered and moth-eaten are the apostates and traitors of the Church, who have blasphemed the Lord in their sins, and have, moreover, been ashamed of the name of the Lord by which they were called.[James 2:7] These, therefore, at the end were lost unto God. And you see that not a single one of them repented, although they heard the words which I spake to them, which I enjoined upon you. From such life departed. And they who gave them in withered and ...
Ante-Nicene Fathers, Volume 2, page 42, footnote 4 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
The Pastor of Hermas (HTML)
Book Third.—Similitudes (HTML)
Similitude Eighth. The Sins of the Elect and of the Penitent are of Many Kinds, But All Will Be Rewarded According to the Measure of Their Repentance and Good Works. (HTML)
CCEL Footnote 336 (In-Text, Margin)
“And they who gave in their branches half-green and half-withered, are those who are immersed in business, and do not cleave to the saints. For this reason, the one half of them is living, and the other half dead.[James 2:26] Many, accordingly, who heard my commands repented, and those at least who repented had their dwelling in the tower. But some of them at last fell away: these, accordingly, have not repentance, for on account of their business they blasphemed the Lord, and denied Him. They therefore lost their lives through the wickedness which they committed. And many of them doubted. These still have ...
Ante-Nicene Fathers, Volume 2, page 351, footnote 9 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book II (HTML)
Chapter V.—He Proves by Several Examples that the Greeks Drew from the Sacred Writers. (HTML)
Accordingly all those above-mentioned dogmas appear to have been transmitted from Moses the great to the Greeks. That all things belong to the wise man, is taught in these words: “And because God hath showed me mercy, I have all things.” And that he is beloved of God, God intimates when He says, “The God of Abraham, the God of Isaac, the God of Jacob.” For the first is found to have been expressly called “friend;”[James 2:23] and the second is shown to have received a new name, signifying “he that sees God;” while Isaac, God in a figure selected for Himself as a consecrated sacrifice, to be a type to us of the economy of salvation.
Ante-Nicene Fathers, Volume 2, page 423, footnote 2 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book IV. (HTML)
Chapter X.—Those Who Offered Themselves for Martyrdom Reproved. (HTML)
... he is wholly guilty, challenging the wild beast. And similarly, if he afford any cause for conflict or punishment, or retribution or enmity, he gives occasion for persecution. Wherefore, then, we are enjoined not to cling to anything that belongs to this life; but “to him that takes our cloak to give our coat,” not only that we may continue destitute of inordinate affection, but that we may not by retaliating make our persecutors savage against ourselves, and stir them up to blaspheme the name.[James 2:7]
Ante-Nicene Fathers, Volume 2, page 519, footnote 2 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VI (HTML)
Chapter XVIII.—The Use of Philosophy to the Gnostic. (HTML)
After abandoning idols, then, they will hear the Scripture, “Unless your righteousness exceed the righteousness of the scribes and Pharisees”[James 2:8] (who justified themselves in the way of abstinence from what was evil),—so as, along with such perfection as they evinced, and “the loving of your neighbour,” to be able also to do good, you shall not “be kingly.”
Ante-Nicene Fathers, Volume 2, page 519, footnote 3 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VI (HTML)
Chapter XVIII.—The Use of Philosophy to the Gnostic. (HTML)
After abandoning idols, then, they will hear the Scripture, “Unless your righteousness exceed the righteousness of the scribes and Pharisees” (who justified themselves in the way of abstinence from what was evil),—so as, along with such perfection as they evinced, and “the loving of your neighbour,” to be able also to do good, you shall not “be kingly.”[James 2:8]
Ante-Nicene Fathers, Volume 3, page 152, footnote 14 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
An Answer to the Jews. (HTML)
The Law Anterior to Moses. (HTML)
CCEL Footnote 1149 (In-Text, Margin)
... subsequently to train, who had before resolved to form, righteous creatures. For what wonder if He extends a discipline who institutes it? if He advances who begins? In short, before the Law of Moses, written in stone-tables, I contend that there was a law unwritten, which was habitually understood naturally, and by the fathers was habitually kept. For whence was Noah “found righteous,” if in his case the righteousness of a natural law had not preceded? Whence was Abraham accounted “a friend of God,”[James 2:23] if not on the ground of equity and righteousness, (in the observance) of a natural law? Whence was Melchizedek named “priest of the most high God,” if, before the priesthood of the Levitical law, there were not levites who were wont to offer ...
Ante-Nicene Fathers, Volume 3, page 711, footnote 4 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Patience. (HTML)
Patience Both Antecedent and Subsequent to Faith. (HTML)
CCEL Footnote 9075 (In-Text, Margin)
Accordingly it is patience which is both subsequent and antecedent to faith. In short, Abraham believed God, and was accredited by Him with righteousness;[James 2:23] but it was patience which proved his faith, when he was bidden to immolate his son, with a view to (I would not say the temptation, but) the typical attestation of his faith. But God knew whom He had accredited with righteousness. So heavy a precept, the perfect execution whereof was not even pleasing to the Lord, he patiently both heard, and (if God had willed) would have fulfilled. Deservedly then was he ...
Ante-Nicene Fathers, Volume 4, page 19, footnote 10 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On the Apparel of Women. (HTML)
II (HTML)
Perfect Modesty Will Abstain from Whatever Tends to Sin, as Well as from Sin Itself. Difference Between Trust and Presumption. If Secure Ourselves, We Must Not Put Temptation in the Way of Others. We Must Love Our Neighbour as Ourself. (HTML)
... been made the sword which destroys him: so that, albeit you be free from the (actual) crime, you are not free from the odium (attaching to it); as, when a robbery has been committed on some man’s estate, the (actual) crime indeed will not be laid to the owner’s charge, while yet the domain is branded with ignominy, (and) the owner himself aspersed with the infamy. Are we to paint ourselves out that our neighbours may perish? Where, then, is (the command), “Thou shalt love thy neighbour as thyself?”[James 2:8] “Care not merely about your own (things), but (about your) neighbour’s?” No enunciation of the Holy Spirit ought to be (confined) to the subject immediately in hand merely, and not applied and carried out with a view to every occasion to ...
Ante-Nicene Fathers, Volume 5, page 254, footnote 2 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
Appendix to the Works of Hippolytus. Containing Dubious and Spurious Pieces. (HTML)
A discourse by the most blessed Hippolytus, bishop and martyr, on the end of the world, and on Antichrist, and on the second coming of our lord Jesus Christ. (HTML)
Section XLVII. (HTML)
... righteous Judge to all. For I shall award the recompense according to desert; I shall give the reward to all, according to each man’s labour; I shall make return to all, according to each man’s conflict. I wish to have pity, but I see no oil in your vessels. I desire to have mercy, but ye have passed through life entirely without mercy. I long to have compassion, but your lamps are dark by reason of your hardness of heart. Depart from me. For judgment is without mercy to him that hath showed no mercy.[James 2:13]
Ante-Nicene Fathers, Volume 5, page 385, footnote 3 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Epistles of Cyprian. (HTML)
To Jubaianus, Concerning the Baptism of Heretics. (HTML)
CCEL Footnote 2881 (In-Text, Margin)
23. But some one says, “What, then, shall become of those who in past times, coming from heresy to the Church, were received without baptism?” The Lord is able by His mercy to give indulgence,[James 2:13] and not to separate from the gifts of His Church those who by simplicity were admitted into the Church, and in the Church have fallen asleep. Nevertheless it does not follow that, because there was error at one time, there must always be error; since it is more fitting for wise and God-fearing men, gladly and without delay to obey the truth when laid open and perceived, than pertinaciously and ...
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 2:1-8] 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 8, page 479, footnote 3 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Apocrypha of the New Testament. (HTML)
Acts of the Holy Apostles Peter and Paul. (HTML)
Acts of the Holy Apostles Peter and Paul. (HTML)
CCEL Footnote 2068 (In-Text, Margin)
While they were contending in these and such-like words, the Apostle Paul said that they ought not to make such attacks upon each other, but that they should rather give heed to this, that God had fulfilled His promises which He swore to Abraham our father, that in his seed he should inherit all the nations. For there is no respect of persons with God.[James 2:1] As many as have sinned in law shall be judged according to law, and as many as have sinned without law shall perish without law. But we, brethren, ought to thank God that, according to His mercy, He has chosen us to be a holy people to Himself: so that in this we ought to boast, whether Jews or Greeks; for you are all ...
Ante-Nicene Fathers, Volume 8, page 619, footnote 2 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
The Decretals. (HTML)
The Epistle of Pope Urban First. (HTML)
Preface. (HTML)
CCEL Footnote 2764 (In-Text, Margin)
It becomes all Christians, most dearly beloved, to imitate Him whose name they have received. “What doth it profit, my brethren,” says the Apostle James, “though a man say he hath faith, and have not works?”[James 2:14] “My brethren, be not many masters, knowing that ye receive (sumitis) the greater condemnation; for in many things we offend all.” “Let him who is a wise man, and endued with knowledge among you, show out of a good conversation his works with meekness of wisdom.”
Ante-Nicene Fathers, Volume 9, page 232, footnote 2 (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)
Continuation of the Above. (HTML)
CCEL Footnote 4050 (In-Text, Margin)
Abraham, styled “the friend,”[James 2:23] was found faithful, inasmuch as he rendered obedience to the words of God. He, in the exercise of obedience, went out from his own country, and from his kindred, and from his father’s house, in order that, by forsaking a small territory, and a weak family, and an insignificant house, he might inherit the promises of God. For God said to him, “Get thee out from thy country, and from thy kindred, and from thy father’s house, into the land which I shall show thee. And I will make ...
Ante-Nicene Fathers, Volume 9, page 238, footnote 11 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Epistles of Clement. (HTML)
The First Epistle of Clement to the Corinthians. (HTML)
Let Us See by What Means We May Obtain the Divine Blessing. (HTML)
CCEL Footnote 4151 (In-Text, Margin)
Let us cleave then to His blessing, and consider what are the means of possessing it. Let us think over the things which have taken place from the beginning. For what reason was our father Abraham blessed? Was it not because he wrought righteousness and truth through faith? Isaac,[James 2:21] with perfect confidence, as if knowing what was to happen, cheerfully yielded himself as a sacrifice. Jacob, through reason of his brother, went forth with humility from his own land, and came to Laban and served him; and there was given to him the sceptre of the twelve tribes of Israel.
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 141, footnote 2 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He speaks of his design of forsaking the profession of rhetoric; of the death of his friends, Nebridius and Verecundus; of having received baptism in the thirty-third year of his age; and of the virtues and death of his mother, Monica. (HTML)
He Entreats God for Her Sins, and Admonishes His Readers to Remember Her Piously. (HTML)
CCEL Footnote 801 (In-Text, Margin)
... beseech Thee for the sins of my mother. Hearken unto me, through that Medicine of our wounds who hung upon the tree, and who, sitting at Thy right hand, “maketh intercession for us.” I know that she acted mercifully, and from the heart forgave her debtors their debts; do Thou also forgive her debts, whatever she contracted during so many years since the water of salvation. Forgive her, O Lord, forgive her, I beseech Thee; “enter not into judgment” with her. Let Thy mercy be exalted above Thy justice,[James 2:13] because Thy words are true, and Thou hast promised mercy unto “the merciful;” which Thou gavest them to be who wilt “have mercy” on whom Thou wilt “have mercy,” and wilt “have compassion” on whom Thou hast had compassion.
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 419, footnote 5 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
A review of the philosophical opinions regarding the Supreme Good, and a comparison of these opinions with the Christian belief regarding happiness. (HTML)
That the Peace of Those Who Serve God Cannot in This Mortal Life Be Apprehended in Its Perfection. (HTML)
CCEL Footnote 1307 (In-Text, Margin)
... than the positive enjoyment of felicity. Our very righteousness, too, though true in so far as it has respect to the true good, is yet in this life of such a kind that it consists rather in the remission of sins than in the perfecting of virtues. Witness the prayer of the whole city of God in its pilgrim state, for it cries to God by the mouth of all its members, “Forgive us our debts as we forgive our debtors.” And this prayer is efficacious not for those whose faith is “without works and dead,”[James 2:17] but for those whose faith “worketh by love.” For as reason, though subjected to God, is yet “pressed down by the corruptible body,” so long as it is in this mortal condition, it has not perfect authority over vice, and therefore this prayer is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 468, footnote 3 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the eternal punishment of the wicked in hell, and of the various objections urged against it. (HTML)
Of Those Who Fancy that the Sins Which are Intermingled with Alms-Deeds Shall Not Be Charged at the Day of Judgment. (HTML)
CCEL Footnote 1537 (In-Text, Margin)
I have also met with some who are of opinion that such only as neglect to cover their sins with alms-deeds shall be punished in everlasting fire; and they cite the words of the Apostle James, “He shall have judgment without mercy who hath shown no mercy.”[James 2:13] Therefore, say they, he who has not amended his ways, but yet has intermingled his profligate and wicked actions with works of mercy, shall receive mercy in the judgment, so that he shall either quite escape condemnation, or shall be liberated from his doom after some time shorter or longer. They suppose that this was the reason why the Judge Himself of quick and dead ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 473, footnote 4 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the eternal punishment of the wicked in hell, and of the various objections urged against it. (HTML)
What It is to Have Christ for a Foundation, and Who They are to Whom Salvation as by Fire is Promised. (HTML)
CCEL Footnote 1571 (In-Text, Margin)
... foundation, and they have not fallen away from union with Him, no matter how depraved a life they have built on this foundation, as wood, hay, stubble; and accordingly the well-directed faith by which Christ is their foundation will suffice to deliver them some time from the continuance of that fire, though it be with loss, since those things they have built on it shall be burned. Let the Apostle James summarily reply to them: “If any man say he has faith, and have not works, can faith save him?”[James 2:14] And who then is it, they ask, of whom the Apostle Paul says, “But he himself shall be saved, yet so as by fire?” Let us join them in their inquiry; and one thing is very certain, that it is not he of whom James speaks, else we should make the two ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 475, footnote 2 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the eternal punishment of the wicked in hell, and of the various objections urged against it. (HTML)
Against the Belief of Those Who Think that the Sins Which Have Been Accompanied with Almsgiving Will Do Them No Harm. (HTML)
CCEL Footnote 1582 (In-Text, Margin)
It remains to reply to those who maintain that those only shall burn in eternal fire who neglect alms-deeds proportioned to their sins, resting this opinion on the words of the Apostle James, “He shall have judgment without mercy that hath showed no mercy.”[James 2:13] Therefore, they say, he that hath showed mercy, though he has not reformed his dissolute conduct, but has lived wickedly and iniquitously even while abounding in alms, shall have a merciful judgment, so that he shall either be not condemned at all, or shall be delivered from final judgment after a time. And for the same reason they suppose that Christ will ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 477, footnote 2 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the eternal punishment of the wicked in hell, and of the various objections urged against it. (HTML)
Against the Belief of Those Who Think that the Sins Which Have Been Accompanied with Almsgiving Will Do Them No Harm. (HTML)
CCEL Footnote 1595 (In-Text, Margin)
... remitted without that condition, how much further from obtaining indulgence shall those be who are involved in many great crimes, if, while they cease from perpetrating such enormities, they still inexorably refuse to remit any debt incurred to themselves, since the Lord says, “But if ye forgive not men their trespasses, neither will your Father forgive your trespasses?” For this is the purport of the saying of the Apostle James also, “He shall have judgment without mercy that hath showed no mercy.”[James 2:13] For we should remember that servant whose debt of ten thousand talents his lord cancelled, but afterwards ordered him to pay up, because the servant himself had no pity for his fellow-servant, who owed him an hundred pence. The words which the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 477, footnote 4 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the eternal punishment of the wicked in hell, and of the various objections urged against it. (HTML)
Against the Belief of Those Who Think that the Sins Which Have Been Accompanied with Almsgiving Will Do Them No Harm. (HTML)
CCEL Footnote 1597 (In-Text, Margin)
... trespasses, neither will your Father forgive your trespasses?” For this is the purport of the saying of the Apostle James also, “He shall have judgment without mercy that hath showed no mercy.” For we should remember that servant whose debt of ten thousand talents his lord cancelled, but afterwards ordered him to pay up, because the servant himself had no pity for his fellow-servant, who owed him an hundred pence. The words which the Apostle James subjoins,“And mercy rejoiceth against judgment,”[James 2:13] find their application among those who are the children of the promise and vessels of mercy. For even those righteous men, who have lived with such holiness that they receive into the eternal habitations others also who have won their friendship ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 217, footnote 6 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
He embraces in a brief compendium the contents of the previous books; and finally shows that the Trinity, in the perfect sight of which consists the blessed life that is promised us, is here seen by us as in a glass and in an enigma, so long as it is seen through that image of God which we ourselves are. (HTML)
No Gift of God is More Excellent Than Love. (HTML)
... because some necessity hinders, nor delivers his body to be burned, if no trial of such a suffering overtakes him, brings that man to the kingdom, so that faith itself is only rendered profitable by love, since faith without love can indeed exist, but cannot profit. And therefore also the Apostle Paul says, “In Christ Jesus neither circumcision availeth anything, nor uncircumcision, but faith that worketh by love:” so distinguishing it from that faith by which even “the devils believe and tremble.”[James 2:19] Love, therefore, which is of God and is God, is specially the Holy Spirit, by whom the love of God is shed abroad in our hearts, by which love the whole Trinity dwells in us. And therefore most rightly is the Holy Spirit, although He is God, called ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 239, footnote 7 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
The Enchiridion. (HTML)
The Distinction Between Faith and Hope, and the Mutual Dependence of Faith, Hope, and Love. (HTML)
CCEL Footnote 1102 (In-Text, Margin)
... applying it to those things which are not seen. Concerning hope, again, the apostle says: “Hope that is seen is not hope; for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it.” When, then, we believe that good is about to come, this is nothing else but to hope for it. Now what shall I say of love? Without it, faith profits nothing; and in its absence, hope cannot exist. The Apostle James says: “The devils also believe, and tremble.”[James 2:19] —that is, they, having neither hope nor love, but believing that what we love and hope for is about to come, are in terror. And so the Apostle Paul approves and commends the “faith that worketh by love;” and this certainly cannot exist without hope. ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 259, footnote 3 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
The Enchiridion. (HTML)
Faith Without Works is Dead, and Cannot Save a Man. (HTML)
CCEL Footnote 1217 (In-Text, Margin)
... different answer. I have written a book on this subject, entitled Of Faith and Works, in which, to the best of my ability, God assisting me, I have shown from Scripture, that the faith which saves us is that which the Apostle Paul clearly enough describes when he says: “For in Jesus Christ neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love.” But if it worketh evil, and not good, then without doubt, as the Apostle James says, “it is dead, being alone.”[James 2:17] The same apostle says again, “What doth it profit, my brethren, though a man say he hath faith, and have not works? Can faith save him?” And further, if a wicked man shall be saved by fire on account of his faith alone, and if this is what the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 259, footnote 4 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
The Enchiridion. (HTML)
Faith Without Works is Dead, and Cannot Save a Man. (HTML)
CCEL Footnote 1218 (In-Text, Margin)
... assisting me, I have shown from Scripture, that the faith which saves us is that which the Apostle Paul clearly enough describes when he says: “For in Jesus Christ neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love.” But if it worketh evil, and not good, then without doubt, as the Apostle James says, “it is dead, being alone.” The same apostle says again, “What doth it profit, my brethren, though a man say he hath faith, and have not works? Can faith save him?”[James 2:14] And further, if a wicked man shall be saved by fire on account of his faith alone, and if this is what the blessed Apostle Paul means when he says, “But he himself shall be saved, yet so as by fire;” then faith without works can save a man, and what ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 392, footnote 10 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On Continence. (HTML)
Section 30 (HTML)
CCEL Footnote 1924 (In-Text, Margin)
30. But, after that he had made mention of these evils, he added and said, “On account of which cometh the wrath of God on the sons of unbelief.” Surely it was a wholesome alarm that believers might not think that they could be saved on account of their faith alone, even although they should live in these evils: the Apostle James with most clear speech crying out against that notion, and saying, “If any say that he have faith, and have not works, shall his faith be able to save him?”[James 2:14] Whence also here the Teacher of the Gentiles said, that on account of these evils the wrath of God cometh on the sons of unbelief. But when he saith, “Wherein ye also walked sometime, when ye were living therein;” he shows sufficiently that now they were ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 45, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book II (HTML)
In What Way God Commands Nothing Impossible. Works of Mercy, Means of Wiping Out Sins. (HTML)
CCEL Footnote 449 (In-Text, Margin)
... that such would be our character, was pleased to provide and endow with efficacious virtue certain healthful remedies against the guilt and bonds even of sins committed after baptism,—for instance, the works of mercy,—as when he says: “Forgive, and ye shall be forgiven; give, and it shall be given unto you.” For who could quit this life with any hope of obtaining eternal salvation, with that sentence impending: “Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all,”[James 2:10] if there did not soon after follow: “So speak ye, and so do, as they that shall be judged by the law of liberty: for he shall have judgment without mercy that hath showed no mercy; and mercy rejoiceth against judgment?”
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 45, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book II (HTML)
In What Way God Commands Nothing Impossible. Works of Mercy, Means of Wiping Out Sins. (HTML)
CCEL Footnote 450 (In-Text, Margin)
... when he says: “Forgive, and ye shall be forgiven; give, and it shall be given unto you.” For who could quit this life with any hope of obtaining eternal salvation, with that sentence impending: “Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all,” if there did not soon after follow: “So speak ye, and so do, as they that shall be judged by the law of liberty: for he shall have judgment without mercy that hath showed no mercy; and mercy rejoiceth against judgment?”[James 2:12]
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 47, footnote 9 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book II (HTML)
(2) Whether There is in This World a Man Without Sin. (HTML)
CCEL Footnote 482 (In-Text, Margin)
[2nd.] If, however, I am asked the second question which I have suggested,—whether there be a sinless man,—I believe there is not. For I rather believe the Scripture, which says: “Enter not into judgment with Thy servant; for in Thy sight shall no man living be justified.” There is therefore need of the mercy of God, which “exceedingly rejoiceth against judgment,”[James 2:13] and which that man shall not obtain who does not show mercy. And whereas the prophet says, “I said, I will confess my transgressions unto the Lord, and Thou forgavest the iniquity of my heart,” he yet immediately adds, “For this shall every saint pray unto Thee in an acceptable time.” Not indeed every sinner, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 47, footnote 10 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book II (HTML)
(2) Whether There is in This World a Man Without Sin. (HTML)
CCEL Footnote 483 (In-Text, Margin)
[2nd.] If, however, I am asked the second question which I have suggested,—whether there be a sinless man,—I believe there is not. For I rather believe the Scripture, which says: “Enter not into judgment with Thy servant; for in Thy sight shall no man living be justified.” There is therefore need of the mercy of God, which “exceedingly rejoiceth against judgment,” and which that man shall not obtain who does not show mercy.[James 2:13] And whereas the prophet says, “I said, I will confess my transgressions unto the Lord, and Thou forgavest the iniquity of my heart,” he yet immediately adds, “For this shall every saint pray unto Thee in an acceptable time.” Not indeed every sinner, but “every saint;” for it is the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 110, footnote 6 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
Mercy and Pity in the Judgment of God. (HTML)
CCEL Footnote 1059 (In-Text, Margin)
... was therefore necessary to mention God’s loving-kindness and tender mercy there, where one might expect debts to be demanded and deserts recompensed so strictly as to leave no room for mercy. He crowns, therefore, with loving-kindness and tender mercy; but even so according to works. For he shall be separated to the right hand, to whom, it is said, “I was an hungered, and ye gave me meat.” There will, however, be also “judgment without mercy;” but it will be for him “that hath not showed mercy.”[James 2:13] But “blessed are the merciful: for they shall obtain mercy” of God. Then, as soon as those on the left hand shall have gone into eternal fire, the righteous, too, shall go into everlasting life, because He says: “This is life eternal, that they may ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 171, footnote 20 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Concerning Man’s Perfection in Righteousness. (HTML)
The Opposing Passages. (HTML)
CCEL Footnote 1529 (In-Text, Margin)
... others,” and “Lead us not into temptation, but deliver us from evil.” By this process, it is certainly brought about that our heart is cleansed, and all our sin taken away; and what the righteous King, when sitting on His throne, shall find concealed in the heart and uncleansed as yet, shall be remitted by His mercy, so that the whole shall be rendered sound and cleansed for seeing God. For “he shall have judgment without mercy, that hath showed no mercy: yet mercy triumpheth against judgment.”[James 2:13] If it were not so, what hope could any of us have? “When, indeed, the righteous King shall sit upon His throne, who shall boast that he hath a pure heart, or who shall boldly say that he is pure from sin?” Then, however, through His mercy shall the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 173, footnote 9 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Concerning Man’s Perfection in Righteousness. (HTML)
The Seventh Passage. Who May Be Called Immaculate. How It is that in God’s Sight No Man is Justified. (HTML)
CCEL Footnote 1553 (In-Text, Margin)
... would be able to find. But our opponent does not tell us how, in accordance with his views, we ought to understand the scripture, “For in Thy sight shall no man living be justified.” The meaning of these words is plain enough, receiving as it does additional light from the preceding clause: “Enter not,” says the Psalmist, “into judgment with Thy servant, for in Thy sight shall no man living be justified.” It is judgment which he fears, therefore he desires that mercy which triumphs over judgment.[James 2:13] For the meaning of the prayer, “Enter not into judgment with Thy servant,” is this: “Judge me not according to Thyself,” who art without sin; “for in Thy sight shall no man living be justified.” This without doubt is understood as spoken of the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 187, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Work on the Proceedings of Pelagius. (HTML)
Pelagius’ Answer Examined. On Origen’s Error Concerning the Non-Eternity of the Punishment of the Devil and the Damned. (HTML)
CCEL Footnote 1632 (In-Text, Margin)
... sinner, whom the truth consigns to eternal punishment, can ever be liberated therefrom, is not unfitly designated by Pelagius as an “ Origenist.” But, on the other hand, he who supposes that no sinner whatever deserves mercy in the judgment of God, may be designated by whatever name Pelagius is disposed to give to him, only it must at the same time be quite understood that this error is not received as truth by the Church. “For he shall have judgment without mercy that hath showed no mercy.”[James 2:13]
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 2:1] 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 451, footnote 6 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Grace and Free Will. (HTML)
Abstract. (HTML)
Faith Without Good Works is Not Sufficient for Salvation. (HTML)
CCEL Footnote 3053 (In-Text, Margin)
... justified by faith without the works of the law,” have thought him to mean that faith suffices to a man, even if he lead a bad life, and has no good works. Impossible is it that such a character should be deemed “a vessel of election” by the apostle, who, after declaring that “in Christ Jesus neither circumcision availeth anything, nor uncircumcision,” adds at once, “but faith which worketh by love.” It is such faith which severs God’s faithful from unclean demons,—for even these “believe and tremble,”[James 2:19] as the Apostle James says; but they do not do well. Therefore they possess not the faith by which the just man lives,—the faith which works by love in such wise, that God recompenses it according to its works with eternal life. But inasmuch as we ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 459, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Grace and Free Will. (HTML)
Abstract. (HTML)
Commendations of Love. (HTML)
CCEL Footnote 3152 (In-Text, Margin)
The Apostle Peter, likewise, says, “And, above all things, have fervent love among yourselves: for love shall cover the multitude of sins.” The Apostle James also says, “If ye fulfil the royal law, according to the Scripture, Thou shalt love thy neighbour as thyself, ye do well.”[James 2:8] So also the Apostle John says, “He that loveth his brother abideth in the right;” again, in another passage, “Whosoever doeth not righteousness is not of God, neither he that loveth not his brother; for this is the message which we have heard from the beginning, that we should love one another.” Then he says again, “This is His commandment, that we should ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 488, footnote 8 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Rebuke and Grace. (HTML)
Even in Judgment God’s Mercy Will Be Necessary to Us. (HTML)
CCEL Footnote 3383 (In-Text, Margin)
For the Holy Scripture testifies that God’s mercy is then also necessary for them, when the Saint says to his soul concerning the Lord its God, “Who crowneth thee in mercy and compassion.” The Apostle James also says: “He shall have judgment without mercy who hath showed no mercy;”[James 2:13] where he sets forth that even in that judgment in which the righteous are crowned and the unrighteous are condemned, some will be judged with mercy, others without mercy. On which account also the mother of the Maccabees says to her son, “That in that mercy I may receive thee with thy brethren.” “For when a righteous king,” as it is written, “shall sit on ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 515, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
Book I (HTML)
The Special Calling of the Elect is Not Because They Have Believed, But in Order that They May Believe. (HTML)
CCEL Footnote 3527 (In-Text, Margin)
... He predestinated, them He also called; nor others, but those whom He so called, them He also justified; nor others, but those whom He predestinated, called, and justified, them He also glorified; assuredly to that end which has no end. Therefore God elected believers; but He chose them that they might be so, not because they were already so. The Apostle James says: “Has not God chosen the poor in this world, rich in faith, and heirs of the kingdom which God hath promised to them that love Him?”[James 2:5] By choosing them, therefore; He makes them rich in faith, as He makes them heirs of the kingdom; because He is rightly said to choose that in them, in order to make which in them He chose them. I ask, who can hear the Lord saying, “Ye have not ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 269, footnote 2 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Matt. Chap. v. 3 and 8, 'Blessed are the poor in spirit:' etc., but especially on that, 'Blessed are the pure in heart: for they shall see God.' (HTML)
CCEL Footnote 1911 (In-Text, Margin)
... (for some promise themselves even the sight of God and the kingdom of heaven, who believe and live evilly); against these, the Apostle James, incensed and indignant as it were with a holy charity, saith in his Epistle, “Thou believest there is one God.” Thou applaudest thyself for thy faith, for thou markest how that many ungodly men think there are gods many, and thou rejoicest in thyself because thou dost believe that there is but one God; “Thou doest well: the devils also believe, and tremble.”[James 2:19] Shall they also see God? They shall see Him who are pure in heart. But who can say that unclean spirits are pure in heart? And yet they also “believe and tremble.”
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 294, 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. vi. 19, ‘Lay not up for yourselves treasures upon earth,’ etc. An exhortation to alms-deeds. (HTML)
CCEL Footnote 2127 (In-Text, Margin)
... though He said to them, “It is not in conse quence of this that ye think, but ‘because I was hungry, and ye gave Me no meat.’” For if turning away from all these your deeds, and turning to Me, ye had redeemed all those crimes and sins by alms, those alms would now deliver you, and absolve you from the guilt of so great offences; for, “Blessed are the merciful, for to them shall be shown mercy.” But now go away into everlasting fire. “He shall have judgment without mercy, who hath showed no mercy.”[James 2:13]
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 323, footnote 6 (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 2373 (In-Text, Margin)
16. So again when we hear, “He that believeth and is baptized shall be saved;” we do not of course understand it of one who believes in such a way “as the devils believe and tremble;”[James 2:19] nor of those who receive baptism in such sort as Simon Magus, who though he could be baptized, could not be saved. As then when He said, “He that believeth and is baptized shall be saved,” He had not in his view all who believe and are baptized, but some only; those, to wit, who are settled in that faith, which, according to the Apostle’s distinction, “worketh by love:” so when he said, “He that shall ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 395, footnote 4 (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. xxii. 2, etc., about the marriage of the king’s son; against the Donatists, on charity. Delivered at Carthage in the Restituta. (HTML)
CCEL Footnote 3018 (In-Text, Margin)
8. So then, my Brethren, have charity. I have explained it to be this garment, this “wedding garment.” Faith is praised, it is plain, it is praised: but what kind of faith this is, the Apostle distinguishes. For certain who boasted of faith, and had not a good conversation, the Apostle James rebukes and says, “Thou believest there is one God, thou doest well; the devils also believe and tremble.”[James 2:19] Call to mind with me whereupon Peter was praised, whereupon called blessed. Was it because he said, “Thou art the Christ, the Son of the living God”? He who pronounced Him blessed, regarded not the sound of the words, but the affection of the heart. For would ye know that Peter’s blessedness lay ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 408, footnote 1 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Mark viii. 5, etc., where the miracle of the seven loaves is related. (HTML)
CCEL Footnote 3154 (In-Text, Margin)
... good and bad. Let us go to the marriage feast, let us leave the others without, who being called come not. Let us consider the guests themselves, that is, Christians. Baptism is a gift of God, the good and bad have it. The Sacraments of the Altar the good and bad receive together. Saul prophesied for all his wickedness, and in his rage against a holy and most righteous man, even while he was persecuting him, he prophesied. Are the good only said to believe? “The devils also believe and tremble.”[James 2:19] What shall I do? I have sifted all, and have not yet come to “the wedding garment.” I have unfolded my envelopings, I have considered all, or almost all, and have not yet come to that garment. The Apostle Paul in a certain place has brought me a ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 46, footnote 3 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter I. 32, 33. (HTML)
CCEL Footnote 139 (In-Text, Margin)
21. But I have the sacrament, thou wilt say. Thou sayest the truth; the sacrament is divine; thou hast baptism, and that I confess. But what says the apostle? “If I should know all mysteries, and have prophecy and all faith, so that I could remove mountains;” in case thou shouldest say this, “I believe; enough for me.” But what says James? “The devils believe and tremble.”[James 2:19] Faith is mighty, but without charity it profits nothing. The devils confessed Christ. Accordingly it was from believing, but not from loving, they said, “What have we to do with Thee?” They had faith, but not charity; hence they were devils. Boast not of faith; so far thou art on a level with the devils. Say ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 147, footnote 4 (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 V. 24–30. (HTML)
CCEL Footnote 454 (In-Text, Margin)
... humility, from hatred to charity, He saith now, “Verily, verily, I say unto you, The hour cometh, and now is.” What more evident? “And now is, when the dead shall hear the voice of the Son of God, and they that hear shall live.” We have already spoken of these dead. What think we, my brethren? Are there no dead in this crowd that hear me? They who believe and act according to the true faith do live, and are not dead. But they who either do not believe, or believe as the devils believe, trembling,[James 2:19] and living wickedly, confessing the Son of God, and without charity, must rather be esteemed dead. This hour, however, is still passing. For the hour of which the Lord spoke will not be an hour of the twelve hours of a day. From the time when He ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 349, footnote 4 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XV. 11, 12. (HTML)
CCEL Footnote 1413 (In-Text, Margin)
... are comprehended the two commandments; yet it is here declared to be the greatest only, and not the sole one. Accordingly, what a host of commandments are given us about faith, what a multitude about hope! who is there that could collect them together, or suffice to number them? But let us ponder the words of the same apostle: “Love is the fullness of the law.” And so, where there is love, what can be wanting? and where it is not, what is there that can possibly be profitable? The devil believes,[James 2:19] but does not love: no one loveth who doth not believe. One may, indeed, hope for pardon who does not love, but he hopes in vain; but no one can despair who loves. Therefore, where there is love, there of necessity will there be faith and hope; and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 520, footnote 5 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Ten Homilies on the First Epistle of John. (HTML)
1 John V. 1–3. (HTML)
CCEL Footnote 2490 (In-Text, Margin)
... reached even unto us: for we were afar off, foreigners in a far country. Not enough that we were in a far country, we were feeble also that we could not stir. A Physician, He came to the sick: a Way, He extended Himself to them that were in a far country. Let us be saved by Him, let us walk in Him. This it is to “believe that Jesus is the Christ,” as Christians believe, who are not Christians only in name, but in deeds and in life, not as the devils believe. For “the devils also believe and tremble,”[James 2:19] as the Scripture tells us. What more could the devils believe, than that they should say, “We know who thou art, the Son of God?” What the devils said, the same said Peter also. When the Lord asked them who He was, and whom did men say that He was, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 384, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXIX (HTML)
CCEL Footnote 3714 (In-Text, Margin)
11. …He subjoineth, “Remember not our iniquities of old” (ver. 8). He saith not by gone, which might have even been recent; but “of old,” that is, coming from parents. For to such iniquities judgment, not correction, is owing. “Speedily let Thy mercies anticipate us.” Anticipate, that is, at Thy judgment. For “mercy exalteth above in judgment.”[James 2:13] Now there is “judgment without mercy,” but to him that hath not showed mercy. But whereas he addeth, “for we have become exceeding poor:” unto this end he willeth that the mercies of God should be understood to anticipate us; that our own poverty, that is, weakness, by Him having mercy, should be aided to do His ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 547, footnote 12 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXII (HTML)
CCEL Footnote 5019 (In-Text, Margin)
... presumption in their own. For they remember that they were some time in darkness, but are now light in the Lord. “Merciful, pitying, and just is the Lord God.” It delighteth us that He is “merciful and pitying,” but it perhaps terrifieth us that the Lord God is “just.” Fear not, despair not at all, happy man, who fearest the Lord, and hast great delight in His commandments; be thou sweet, be merciful and lend. For the Lord is just in this manner, that He judgeth without mercy him who hath not shown mercy;[James 2:13] but, “Sweet is the man who is merciful and lendeth” (ver. 5): God will not spew him out of His mouth as if he were not sweet. “Forgive,” He saith, “and ye shall be forgiven; give, and it shall be given unto you.” Whilst thou forgivest that thou ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 584, footnote 9 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXIX (HTML)
Koph. (HTML)
CCEL Footnote 5345 (In-Text, Margin)
... it is said unto Him, “My song shall be of mercy and judgment: unto Thee, O Lord;” in this order of the terms: although the season of mercy itself be not without judgment, whereof the Apostle saith, “If we would judge ourselves, we should not be judged of the Lord.” …And the final season of judgment shall not be without mercy, since as the Psalm saith, “He crowneth thee with mercy and loving-kindness.” But “judgment shall be without mercy,” but “unto those” on the left, “who have not dealt mercy.”[James 2:13]
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 654, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXLIV (HTML)
CCEL Footnote 5840 (In-Text, Margin)
... unity. With these “fingers” then the Body of Christ fighteth, going forth to “war,” going forth to “battle.”…By works of Mercy our enemy is conquered, and we could not have works of mercy unless we had charity, and charity we could have none unless we received it by the Holy Ghost; He then “teacheth our hands for battle, and our fingers for war:” to Him rightfully do we say, “My Mercy,” from whom we have also that we are merciful: “for he shall have judgment without mercy, that hath showed no mercy.”[James 2:13]
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 373, footnote 6 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
The Homilies on the Statues to the People of Antioch. (HTML)
Homily V (HTML)
CCEL Footnote 1242 (In-Text, Margin)
... who by conversion was brought to the faith at a later period of life? Knowest thou not, that they who are in sins are dead whilst they live; and that they who live in righteousness, although they be dead, yet they live? And this is not my word. It is the declaration of Christ speaking to Martha, “He that believeth in me though he were dead yet shall he live.” Is our doctrine, indeed, a fable? If thou art a Christian, believe in Christ; if thou believest in Christ, shew me thy faith by thy works.[James 2:18] But how mayest thou shew this? By thy contempt of death: for in this we differ from the unbelievers. They may well fear death; since they have no hope of a resurrection. But thou, who art travelling toward better things, and hast the opportunity of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 54, footnote 4 (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 1:1--2 (HTML)
CCEL Footnote 191 (In-Text, Margin)
... what nature is this? He hath set over all one and the same Head, i.e., Christ according to the flesh, alike over Angels and men. That is to say, He hath given to Angels and men one and the same government; to the one the Incarnate, to the other God the Word. Just as one might say of a house which has some part decayed and the other sound, He hath rebuilt the house, that is to say, He has made it stronger, and laid a firmer foundation. So also here He hath brought all under one and the same Head.[James 2:19] For thus will an union be effected, thus will a close bond be effected, if one and all can be brought under one and the same Head, and thus have some constraining bond of union from above. Honored then as we are with so great a blessing, so high a ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 300, footnote 3 (Image)
Athanasius: Select Writings and Letters
Arian History. (Historia Arianorum ad Monachos.) (HTML)
Arian History. (Historia Arianorum ad Monachos.) (HTML)
Persecution in Egypt. (HTML)
CCEL Footnote 1790 (In-Text, Margin)
... folly, and that which happens to be first taught them. For it is nothing to them to be carried about by every wind and tempest, so long as they are only exempt from duty, and obtain the patronage of men; nor would they scruple probably to change again to what they were before, even to become such as they were when they were heathens. Any how, being men of such an easy temper, and considering the Church as a civil senate, and like heathen being idolatrously minded, they put on the honourable name[James 2:7] of the Saviour, under which they polluted the whole of Egypt, by causing so much as the name of the Arian heresy to be known therein. For Egypt has heretofore been the only country, throughout which the profession of the orthodox faith was boldly ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 39, footnote 19 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 641 (In-Text, Margin)
All such efforts are only of use when they are made within the church’s pale; we must celebrate the passover in the one house, we must enter the ark with Noah, we must take refuge from the fall of Jericho with the justified harlot, Rahab.[James 2:25] Such virgins as there are said to be among the heretics and among the followers of the infamous Manes must be considered, not virgins, but prostitutes. For if—as they allege—the devil is the author of the body, how can they honor that which is fashioned by their foe? No; it is because they know that the name virgin brings glory with it, that they go about as wolves in sheep’s ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 69, footnote 7 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Pammachius. (HTML)
CCEL Footnote 1080 (In-Text, Margin)
... these: “‘If any man is called in uncircumcision, let him not be circumcised.’ You had a wife, the apostle says, when you believed. Do not fancy your faith in Christ to be a reason for parting from her. For ‘God hath called us in peace.’ ‘Circumcision is nothing and uncircumcision is nothing but the keeping of the commandments of God.’ Neither celibacy nor wedlock is of the slightest use without works, since even faith, the distinguishing mark of Christians, if it have not works, is said to be dead,[James 2:17] and on such terms as these the virgins of Vesta or of Juno, who was constant to one husband, might claim to be numbered among the saints. And a little further on he says: ‘Art thou called being a servant, care not for it; but, if thou mayest be made ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 148, footnote 9 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Oceanus. (HTML)
CCEL Footnote 2126 (In-Text, Margin)
... choice of persons for the priesthood; for they must not interpret the law of Christ to suit private animosities and feuds or to gratify ill-feeling which is sure to recoil on the man who cherishes it. Consider how unimpeachable is the character of Carterius in whose life his ill-wishers can find nothing to censure except a marriage contracted before baptism. “He that said, Do not commit adultery, said also, Do not kill. If we commit no adultery yet if we kill, we are become transgressors of the law.”[James 2:11] “Whosoever shall keep the whole law and yet offend in one point, he is guilty of all.” Accordingly when they cast in our teeth a marriage entered into before baptism, we must require of them compliance with all the precepts which are given to the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 148, footnote 10 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Oceanus. (HTML)
CCEL Footnote 2127 (In-Text, Margin)
... private animosities and feuds or to gratify ill-feeling which is sure to recoil on the man who cherishes it. Consider how unimpeachable is the character of Carterius in whose life his ill-wishers can find nothing to censure except a marriage contracted before baptism. “He that said, Do not commit adultery, said also, Do not kill. If we commit no adultery yet if we kill, we are become transgressors of the law.” “Whosoever shall keep the whole law and yet offend in one point, he is guilty of all.”[James 2:10] Accordingly when they cast in our teeth a marriage entered into before baptism, we must require of them compliance with all the precepts which are given to the baptized. For they pass over much that is not allowable while they censure much that is ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 163, footnote 7 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Salvina. (HTML)
CCEL Footnote 2391 (In-Text, Margin)
... of shewing pity we should judge unjust judgment. For each individual is to be judged not by his personal importance but by the merits of his case. His wealth need not stand in the way of the rich man, if he makes a good use of it; and poverty can be no recommendation to the poor if in the midst of squalor and want he fails to keep clear of wrong doing. Proofs of these things are not wanting either in scriptural times or our own; for Abraham, in spite of his immense wealth, was “the friend of God”[James 2:23] and poor men are daily arrested and punished for their crimes by law. She whom I now address is both rich and poor so that she cannot say what she actually has. For it is not of her purse that I am speaking but of the purity of her soul. I do not ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 225, footnote 7 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Rusticus. (HTML)
CCEL Footnote 3120 (In-Text, Margin)
... for the loss of a single woman, Lot’s glowing faith set free the whole city of Zoar. In fact when he left the dark valleys in which Sodom lay and came to the mountains, the sun rose upon him as he entered Zoar or the little City; so-called because the little faith that Lot possessed, though unable to save greater places, was at least able to preserve smaller ones. For one who had gone so far astray as to live in Gomorrah could not all at once reach the noonland where Abraham, the friend of God,[James 2:23] entertained God and His angels. (For it was in Egypt that Joseph fed his brothers, and when the bride speaks to the Bridegroom her cry is: “tell me where thou feedest, where thou makest thy flock to rest at noon.”) Good men have always sorrowed for ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 388, footnote 5 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book II (HTML)
CCEL Footnote 4663 (In-Text, Margin)
... the devil enter through the gate of sin, Christ will immediately withdraw. Hence David after sinning says: “Restore unto me the joy of thy salvation,” that is, the joy which he had lost by sinning. “He who saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.” Christ is called the truth: “I am the way, the truth, and the life.” In vain do we make our boast in him whose commandments we keep not. To him that knoweth what is good, and doeth it not, it is sin.[James 2:26] “As the body apart from the spirit is dead, even so faith apart from works is dead.” And we must not think it a great matter to know the only God, when even devils believe and tremble. “He that saith he abideth in him ought himself also to walk even ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 390, footnote 4 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book II (HTML)
CCEL Footnote 4695 (In-Text, Margin)
... another place it is written: “My son, when thou comest to serve the Lord, prepare thyself for temptation.” Again, the same James says: “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 man he was.” It was useless to warn them to add works to faith, if they could not sin after baptism. He tells us that[James 2:10] “whosoever shall keep the whole law, and yet stumble in one point, he is become guilty of all.” Which of us is without sin? “God hath shut up all unto disobedience, that he might have mercy upon all.” Peter also says: “The Lord knows how to deliver ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 458, footnote 2 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against the Pelagians. (HTML)
Book I (HTML)
CCEL Footnote 5202 (In-Text, Margin)
C. Pray does not James the Apostle[James 2:10] write that he who stumbles in one point is guilty of all?
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 30, footnote 7 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
Of Faith. (HTML)
CCEL Footnote 774 (In-Text, Margin)
5. There is much to tell of faith, and the whole day would not be time sufficient for us to describe it fully. At present let us be content with Abraham only, as one of the examples from the Old Testament, seeing that we have been made his sons through faith. He was justified not only by works, but also by faith[James 2:21]: for though he did many things well, yet he was never called the friend of God, except when he believed. Moreover, his every work was performed in faith. Through faith he left his parents; left country, and place, and home through faith. In like manner, therefore, as he was justified be thou justified also. In his body he was already dead ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 30, footnote 8 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
Of Faith. (HTML)
CCEL Footnote 775 (In-Text, Margin)
5. There is much to tell of faith, and the whole day would not be time sufficient for us to describe it fully. At present let us be content with Abraham only, as one of the examples from the Old Testament, seeing that we have been made his sons through faith. He was justified not only by works, but also by faith: for though he did many things well, yet he was never called the friend of God[James 2:23], except when he believed. Moreover, his every work was performed in faith. Through faith he left his parents; left country, and place, and home through faith. In like manner, therefore, as he was justified be thou justified also. In his body he was already dead in regard to offspring, and Sarah his ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 222, footnote 4 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
In Defence of His Flight to Pontus, and His Return, After His Ordination to the Priesthood, with an Exposition of the Character of the Priestly Office. (HTML)
CCEL Footnote 2801 (In-Text, Margin)
86. Yea, even now, when Christ is invoked, the devils tremble,[James 2:19] and not even by our ill-doing has the power of this Name been extinguished, while we are not ashamed to insult a cause and name so venerable; shouting it, and having it shouted in return, almost in public, and every day; for My Name is blasphemed among the Gentiles because of you.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 366, footnote 3 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Oration on Holy Baptism. (HTML)
CCEL Footnote 4064 (In-Text, Margin)
... Judge; and often one who is in public life and has had small success has had a greater reward than one who in the enjoyment of liberty has not completely succeeded; as I think it more marvellous for a man to advance a little in fetters, than for one to run who is not carrying any weight; or to be only a little spattered in walking through mud, than to be perfectly clean when the road is clean. To give you a proof of what I have said:—Rahab the harlot was justified by one thing alone, her hospitality,[James 2:25] though she receives no praise for the rest of her conduct; and the Publican was exalted by one thing, his humility, though he received no testimony for anything else; so that you may learn not easily to despair concerning yourself.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 377, footnote 2 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Oration on Holy Baptism. (HTML)
CCEL Footnote 4202 (In-Text, Margin)
... Judgment and the Reward according to the righteous scales of God; and believe that this will be Light to those whose mind is purified (that is, God—seen and known) proportionate to their degree of purity, which we call the Kingdom of heaven; but to those who suffer from blindness of their ruling faculty, darkness, that is estrangement from God, proportionate to their blindness here. Then, in the tenth place, work that which is good upon this foundation of dogma; for faith without works is dead,[James 2:17] even as are works apart from faith. This is all that may be divulged of the Sacrament, and that is not forbidden to the ear of the many. The rest you shall learn within the Church by the grace of the Holy Trinity; and those matters you shall conceal ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 78b, footnote 23 (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 Faith and Baptism. (HTML)
It behoves us, then, with all our strength to steadfastly keep ourselves pure from filthy works, that we may not, like the dog returning to his vomit, make ourselves again the slaves of sin. For faith apart from works is dead, and so likewise are works apart from faith[James 2:26]. For the true faith is attested by works.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 225, footnote 5 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book II. (HTML)
Introduction. (HTML)
14. Faith is profitable, therefore, when her brow is bright with a fair crown of good works.[James 2:14-26] This faith—that I may set the matter forth shortly—is contained in the following principles, which cannot be overthrown. If the Son had His origin in nothing, He is not Son; if He is a creature, He is not the Creator; if He was made, He did not make all things; if He needs to learn, He hath no foreknowledge; if He is a receiver, He is not perfect; if He progress, He is not God. If He is unlike (the Father) He is not the (Father’s) image; if He is ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 61, footnote 2 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of Sulpitius Severus. (HTML)
The Doubtful Letters of Sulpitius Severus. (HTML)
Letter II. A Letter of Sulpitius Severus to His Sister Claudia Concerning Virginity. (HTML)
Chapter VII. (HTML)
... things which had been commanded. And from this it is to be observed what hope those can have, who, in addition, do some of those things which are forbidden, when even such are doomed to eternal fire as have simply not done the things which are commanded. For I do not wish you to flatter yourself in this way,—if you have not done certain things, because you have done certain other things, since it is written, “Whosoever shall keep the whole law, and yet offend in one point, has become guilty of all.”[James 2:10] For Adam sinned once, and died; and do you think that you can live, when you are often doing that which killed another person, when he had only done it once? Or do you imagine that he committed a great crime, and was therefore justly condemned to a ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 395, footnote 1 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference IX. The First Conference of Abbot Isaac. On Prayer. (HTML)
Chapter XXII. Of the clause: “Forgive us our debts, etc.” (HTML)
... excuse themselves, as they do not understand that it is in vain that they try to offer these quibbles to the Judge of all men, who has willed to show us beforehand how He will judge His suppliants. For as He does not wish to be found harsh and inexorable towards them, He has marked out the manner of His judgment, that just as we desire to be judged by Him, so we should also judge our brethren, if they have wronged us in anything, for “he shall have judgment without mercy who hath shown no mercy.”[James 2:13]
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 446, footnote 7 (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 XV. The Second Conference of Abbot Nesteros. On Divine Gifts. (HTML)
Chapter III. Of a dead man raised to life by Abbot Macarius. (HTML)
... all Egypt from the peril of infidelity, and came for this purpose. And when the heretic had approached him with his dialectic art, and wanted to drag him away in his ignorance to the thorns of Aristotle, the blessed Macarius put a stop to his chatter with apostolic brevity, saying: “the kingdom of God is not in word but in power.” Let us go therefore to the tombs, and let us invoke the name of the Lord over the first dead man we find, and let us, as it is written, “show our faith by our works,”[James 2:14] that by His testimony the manifest proofs of a right faith may be shown, and we may prove the clear truth not by an empty discussion of words but by the power of miracles and that judgment which cannot be deceived. And when he heard this the heretic ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 121, footnote 6 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Collections, V. (HTML)
CCEL Footnote 684 (In-Text, Margin)
... upon the Lord, and there shall be none to hear him.” And hence Tobias also, while instructing his son in the precepts of godliness, says, “Give alms of thy substance, and turn not thy face from any poor man: so shall it come to pass that the face of God shall not be turned from thee.” This virtue makes all virtues profitable; for by its presence it gives life to that very faith, by which “the just lives,” and which is said to be “dead without works[James 2:26]:” because as the reason for works consists in faith, so the strength of faith consists in works. “While we have time therefore,” as the Apostle says, “let us do that which is good to all men, and especially to them that are of the household of ...