Early Church Fathers Scripture Index : Texts
1 Peter 2
There are 175 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 5, footnote 7 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Clement of Rome (HTML)
First Epistle to the Corinthians (HTML)
Chapter II.—Praise of the Corinthians continued. (HTML)
CCEL Footnote 9 (In-Text, Margin)
... His doctrine, and His sufferings were before your eyes. Thus a profound and abundant peace was given to you all, and ye had an insatiable desire for doing good, while a full outpouring of the Holy Spirit was upon you all. Full of holy designs, ye did, with true earnestness of mind and a godly confidence, stretch forth your hands to God Almighty, beseeching Him to be merciful unto you, if ye had been guilty of any involuntary transgression. Day and night ye were anxious for the whole brotherhood,[1 Peter 2:17] that the number of God’s elect might be saved with mercy and a good conscience. Ye were sincere and uncorrupted, and forgetful of injuries between one another. Every kind of faction and schism was abominable in your sight. Ye mourned over the ...
Ante-Nicene Fathers, Volume 1, page 27, footnote 8 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Mathetes (HTML)
Epistle to Diognetus (HTML)
Chapter VI.—The relation of Christians to the world. (HTML)
CCEL Footnote 290 (In-Text, Margin)
... one word—what the soul is in the body, that are Christians in the world. The soul is dispersed through all the members of the body, and Christians are scattered through all the cities of the world. The soul dwells in the body, yet is not of the body; and Christians dwell in the world, yet are not of the world. The invisible soul is guarded by the visible body, and Christians are known indeed to be in the world, but their godliness remains invisible. The flesh hates the soul, and wars against it,[1 Peter 2:11] though itself suffering no injury, because it is prevented from enjoying pleasures; the world also hates the Christians, though in nowise injured, because they abjure pleasures. The soul loves the flesh that hates it, and [loves also] the members; ...
Ante-Nicene Fathers, Volume 1, page 34, footnote 13 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Polycarp (HTML)
Epistle to the Philippians (HTML)
Chapter V.—The duties of deacons, youths, and virgins. (HTML)
CCEL Footnote 372 (In-Text, Margin)
... future world, according as He has promised to us that He will raise us again from the dead, and that if we live worthily of Him, “we shall also reign together with Him,” provided only we believe. In like manner, let the young men also be blameless in all things, being especially careful to preserve purity, and keeping themselves in, as with a bridle, from every kind of evil. For it is well that they should be cut off from the lusts that are in the world, since “every lust warreth against the spirit;”[1 Peter 2:11] and “neither fornicators, nor effeminate, nor abusers of themselves with mankind, shall inherit the kingdom of God,” nor those who do things inconsistent and unbecoming. Wherefore, it is needful to abstain from all these things, being subject to the ...
Ante-Nicene Fathers, Volume 1, page 35, footnote 2 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Polycarp (HTML)
Epistle to the Philippians (HTML)
Chapter VIII.—Persevere in hope and patience. (HTML)
CCEL Footnote 384 (In-Text, Margin)
Let us then continually persevere in our hope, and the earnest of our righteousness, which is Jesus Christ, “who bore our sins in His own body on the tree,”[1 Peter 2:24] “who did no sin, neither was guile found in His mouth,” but endured all things for us, that we might live in Him. Let us then be imitators of His patience; and if we suffer for His name’s sake, let us glorify Him. For He has set us this example in Himself, and we have believed that such is the case.
Ante-Nicene Fathers, Volume 1, page 35, footnote 3 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Polycarp (HTML)
Epistle to the Philippians (HTML)
Chapter VIII.—Persevere in hope and patience. (HTML)
CCEL Footnote 385 (In-Text, Margin)
Let us then continually persevere in our hope, and the earnest of our righteousness, which is Jesus Christ, “who bore our sins in His own body on the tree,” “who did no sin, neither was guile found in His mouth,”[1 Peter 2:22] but endured all things for us, that we might live in Him. Let us then be imitators of His patience; and if we suffer for His name’s sake, let us glorify Him. For He has set us this example in Himself, and we have believed that such is the case.
Ante-Nicene Fathers, Volume 1, page 35, footnote 7 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Polycarp (HTML)
Epistle to the Philippians (HTML)
Chapter VIII.—Persevere in hope and patience. (HTML)
CCEL Footnote 389 (In-Text, Margin)
Let us then continually persevere in our hope, and the earnest of our righteousness, which is Jesus Christ, “who bore our sins in His own body on the tree,” “who did no sin, neither was guile found in His mouth,” but endured all things for us, that we might live in Him. Let us then be imitators of His patience; and if we suffer for His name’s sake, let us glorify Him. For He has set us this example[1 Peter 2:21] in Himself, and we have believed that such is the case.
Ante-Nicene Fathers, Volume 1, page 35, footnote 9 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Polycarp (HTML)
Epistle to the Philippians (HTML)
Chapter X.—Exhortation to the practice of virtue. (HTML)
CCEL Footnote 392 (In-Text, Margin)
Stand fast, therefore, in these things, and follow the example of the Lord, being firm and unchangeable in the faith, loving the brotherhood,[1 Peter 2:17] and being attached to one another, joined together in the truth, exhibiting the meekness of the Lord in your intercourse with one another, and despising no one. When you can do good, defer it not, because “alms delivers from death.” Be all of you subject one to another “having your conduct blameless among the Gentiles,” that ye may both receive praise for your good works, and the Lord may not be blasphemed through you. But ...
Ante-Nicene Fathers, Volume 1, page 35, footnote 12 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Polycarp (HTML)
Epistle to the Philippians (HTML)
Chapter X.—Exhortation to the practice of virtue. (HTML)
CCEL Footnote 395 (In-Text, Margin)
Stand fast, therefore, in these things, and follow the example of the Lord, being firm and unchangeable in the faith, loving the brotherhood, and being attached to one another, joined together in the truth, exhibiting the meekness of the Lord in your intercourse with one another, and despising no one. When you can do good, defer it not, because “alms delivers from death.” Be all of you subject one to another “having your conduct blameless among the Gentiles,”[1 Peter 2:12] that ye may both receive praise for your good works, and the Lord may not be blasphemed through you. But woe to him by whom the name of the Lord is blasphemed! Teach, therefore, sobriety to all, and manifest it also in your own conduct.
Ante-Nicene Fathers, Volume 1, page 53, footnote 4 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Ephesians: Shorter and Longer Versions (HTML)
Chapter IX.—Ye have given no heed to false teachers. (HTML)
CCEL Footnote 542 (In-Text, Margin)
Nevertheless, I have heard of some who have passed on from this to you, having false doctrine, whom ye did not suffer to sow among you, but stopped your ears, that ye might not receive those things which were sown by them, as being stones[1 Peter 2:5] of the temple of the Father, prepared for the building of God the Father, and drawn up on high by the instrument of Jesus Christ, which is the cross, making use of the Holy Spirit as a rope, while your faith was the means by which you ascended, and your love the way which led up to God. Ye, therefore, as well as all your fellow-travellers, are God-bearers, temple-bearers, ...
Ante-Nicene Fathers, Volume 1, page 53, footnote 14 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Ephesians: Shorter and Longer Versions (HTML)
Chapter IX.—Ye have given no heed to false teachers. (HTML)
CCEL Footnote 552 (In-Text, Margin)
... For, says [the Scripture], “Blessed are the undefiled in the way, who walk in the law of the Lord.” Now the way is unerring, namely, Jesus Christ. For, says He, “I am the way and the life.” And this way leads to the Father. For “no man,” says He, “cometh to the Father but by Me.” Blessed, then, are ye who are God-bearers, spirit-bearers, temple-bearers, bearers of holiness, adorned in all respects with the commandments of Jesus Christ, being “a royal priesthood, a holy nation, a peculiar people,”[1 Peter 2:9] on whose account I rejoice exceedingly, and have had the privilege, by this Epistle, of conversing with “the saints which are at Ephesus, the faithful in Christ Jesus.” I rejoice, therefore, over you, that ye do not give heed to vanity, and love ...
Ante-Nicene Fathers, Volume 1, page 54, footnote 11 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Ephesians: Shorter and Longer Versions (HTML)
Chapter X.—Exhortations to prayer, humility, etc. (HTML)
CCEL Footnote 564 (In-Text, Margin)
... of the Lord must not strive, but be gentle towards all men, apt to teach, patient, in meekness instructing those that oppose themselves.” Do not seek to avenge yourselves on those that injure you, for says [the Scripture], “If I have returned evil to those who returned evil to me.” Let us make them brethren by our kindness. For say ye to those that hate you, Ye are our brethren, that the name of the Lord may be glorified. And let us imitate the Lord, “who, when He was reviled, reviled not again;”[1 Peter 2:23] when He was crucified, He answered not; “when He suffered, He threatened not;” but prayed for His enemies, “Father, forgive them; they know not what they do.” If any one, the more he is injured, displays the more patience, blessed is he. If any one ...
Ante-Nicene Fathers, Volume 1, page 54, footnote 12 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Ephesians: Shorter and Longer Versions (HTML)
Chapter X.—Exhortations to prayer, humility, etc. (HTML)
CCEL Footnote 565 (In-Text, Margin)
... patient, in meekness instructing those that oppose themselves.” Do not seek to avenge yourselves on those that injure you, for says [the Scripture], “If I have returned evil to those who returned evil to me.” Let us make them brethren by our kindness. For say ye to those that hate you, Ye are our brethren, that the name of the Lord may be glorified. And let us imitate the Lord, “who, when He was reviled, reviled not again;” when He was crucified, He answered not; “when He suffered, He threatened not;”[1 Peter 2:23] but prayed for His enemies, “Father, forgive them; they know not what they do.” If any one, the more he is injured, displays the more patience, blessed is he. If any one is defrauded, if any one is despised, for the name of the Lord, he truly is the ...
Ante-Nicene Fathers, Volume 1, page 81, footnote 3 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Philadelphians: Shorter and Longer Versions (HTML)
Chapter IV.—Have but one Eucharist, etc. (HTML)
CCEL Footnote 906 (In-Text, Margin)
... one bishop, with the presbytery and deacons, my fellow-servants. Since, also, there is but one unbegotten Being, God, even the Father; and one only-begotten Son, God, the Word and man; and one Comforter, the Spirit of truth; and also one preaching, and one faith, and one baptism; and one Church which the holy apostles established from one end of the earth to the other by the blood of Christ, and by their own sweat and toil; it behoves you also, therefore, as “a peculiar people, and a holy nation,”[1 Peter 2:9] to perform all things with harmony in Christ. Wives, be ye subject to your husbands in the fear of God; and ye virgins, to Christ in purity, not counting marriage an abomination, but desiring that which is better, not for the reproach of wedlock, ...
Ante-Nicene Fathers, Volume 1, page 257, footnote 3 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Justin Martyr (HTML)
Dialogue with Trypho (HTML)
Chapter CXVI.—It is shown how this prophecy suits the Christians. (HTML)
CCEL Footnote 2388 (In-Text, Margin)
... so we, who through the name of Jesus have believed as one man in God the Maker of all, have been stripped, through the name of His first-begotten Son, of the filthy garments, i.e., of our sins; and being vehemently inflamed by the word of His calling, we are the true high priestly race of God, as even God Himself bears witness, saying that in every place among the Gentiles sacrifices are presented to Him well-pleasing and pure. Now God receives sacrifices from no one, except through His priests.[1 Peter 2:9]
Ante-Nicene Fathers, Volume 1, page 444, footnote 6 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book III (HTML)
Chapter XVI.—Proofs from the apostolic writings, that Jesus Christ was one and the same, the only begotten Son of God, perfect God and perfect man. (HTML)
CCEL Footnote 3613 (In-Text, Margin)
... Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies.” This he does not utter to those alone who wish to hear: Do not err, [he says to all:] Jesus Christ, the Son of God, is one and the same, who did by suffering reconcile us to God, and rose from the dead; who is at the right hand of the Father, and perfect in all things; “who, when He was buffeted, struck not in return; who, when He suffered, threatened not;”[1 Peter 2:23] and when He underwent tyranny, He prayed His Father that He would forgive those who had crucified Him. For He did Himself truly bring in salvation: since He is Himself the Word of God, Himself the Only-begotten of the Father, Christ Jesus our Lord.
Ante-Nicene Fathers, Volume 1, page 471, footnote 6 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter VIII.—Vain attempts of Marcion and his followers, who exclude Abraham from the salvation bestowed by Christ, who liberated not only Abraham, but the seed of Abraham, by fulfilling and not destroying the law when He healed on the Sabbath-day. (HTML)
CCEL Footnote 3888 (In-Text, Margin)
... corn, rubbing them in their hands, “Have ye not read this, what David did, when himself was an hungered; how he went into the house of God, and ate the shew-bread, and gave to those who were with him; which it is not lawful to eat, but for the priests alone?” justifying His disciples by the words of the law, and pointing out that it was lawful for the priests to act freely. For David had been appointed a priest by God, although Saul persecuted him. For all the righteous possess the sacerdotal rank.[1 Peter 2:5] And all the apostles of the Lord are priests, who do inherit here neither lands nor houses, but serve God and the altar continually. Of whom Moses also says in Deuteronomy, when blessing Levi, “Who said unto his father and to his mother, I have not ...
Ante-Nicene Fathers, Volume 1, page 471, footnote 6 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter VIII.—Vain attempts of Marcion and his followers, who exclude Abraham from the salvation bestowed by Christ, who liberated not only Abraham, but the seed of Abraham, by fulfilling and not destroying the law when He healed on the Sabbath-day. (HTML)
CCEL Footnote 3888 (In-Text, Margin)
... corn, rubbing them in their hands, “Have ye not read this, what David did, when himself was an hungered; how he went into the house of God, and ate the shew-bread, and gave to those who were with him; which it is not lawful to eat, but for the priests alone?” justifying His disciples by the words of the law, and pointing out that it was lawful for the priests to act freely. For David had been appointed a priest by God, although Saul persecuted him. For all the righteous possess the sacerdotal rank.[1 Peter 2:9] And all the apostles of the Lord are priests, who do inherit here neither lands nor houses, but serve God and the altar continually. Of whom Moses also says in Deuteronomy, when blessing Levi, “Who said unto his father and to his mother, I have not ...
Ante-Nicene Fathers, Volume 1, page 482, 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 4006 (In-Text, Margin)
... already in his heart;” and, “he that is angry with his brother without a cause, shall be in danger of the judgment.” [All this is declared,] that we may know that we shall give account to God not of deeds only, as slaves, but even of words and thoughts, as those who have truly received the power of liberty, in which [condition] a man is more severely tested, whether he will reverence, and fear, and love the Lord. And for this reason Peter says “that we have not liberty as a cloak of maliciousness,”[1 Peter 2:16] but as the means of testing and evidencing faith.
Ante-Nicene Fathers, Volume 1, page 488, footnote 7 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter XX.—That one God formed all things in the world, by means of the Word and the Holy Spirit: and that although He is to us in this life invisible and incomprehensible, nevertheless He is not unknown; inasmuch as His works do declare Him, and His Word has shown that in many modes He may be seen and known. (HTML)
CCEL Footnote 4070 (In-Text, Margin)
... earth, to open the book of the Father, or to behold Him, with the exception of the Lamb who was slain, and who redeemed us with His own blood, receiving power over all things from the same God who made all things by the Word, and adorned them by [His] Wisdom, when “the Word was made flesh;” that even as the Word of God had the sovereignty in the heavens, so also might He have the sovereignty in earth, inasmuch as [He was] a righteous man, “who did no sin, neither was there found guile in His mouth;”[1 Peter 2:23] and that He might have the pre-eminence over those things which are under the earth, He Himself being made “the first-begotten of the dead;” and that all things, as I have already said, might behold their King; and that the paternal light might meet ...
Ante-Nicene Fathers, Volume 1, page 519, footnote 10 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book IV (HTML)
Chapter XXXVII.—Men are possessed of free will, and endowed with the faculty of making a choice. It is not true, therefore, that some are by nature good, and others bad. (HTML)
CCEL Footnote 4404 (In-Text, Margin)
... but it is not expedient. For it is in man’s power to disobey God, and to forfeit what is good; but [such conduct] brings no small amount of injury and mischief. And on this account Paul says, “All things are lawful to me, but all things are not expedient;” referring both to the liberty of man, in which respect “all things are lawful,” God exercising no compulsion in regard to him; and [by the expression] “not expedient” pointing out that we “should not use our liberty as a cloak of maliciousness,”[1 Peter 2:16] for this is not expedient. And again he says, “Speak ye every man truth with his neighbour.” And, “Let no corrupt communication proceed out of your mouth, neither filthiness, nor foolish talking, nor scurrility, which are not convenient, but rather ...
Ante-Nicene Fathers, Volume 1, page 572, footnote 9 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Fragments from the Lost Writings of Irenæus (HTML)
XXIII. (HTML)
CCEL Footnote 4835 (In-Text, Margin)
“And he mounted upon his ass.” The ass was the type of the body of Christ, upon whom all men, resting from their labours, are borne as in a chariot. For the Saviour has taken up the burden of our sins.[1 Peter 2:24] Now the angel who appeared to Balaam was the Word Himself; and in His hand He held a sword, to indicate the power which He had from above.
Ante-Nicene Fathers, Volume 1, page 574, footnote 7 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Fragments from the Lost Writings of Irenæus (HTML)
XXXVI. (HTML)
CCEL Footnote 4860 (In-Text, Margin)
True knowledge, then, consists in the understanding of Christ, which Paul terms the wisdom of God hidden in a mystery, which “the natural man receiveth not,” the doctrine of the cross; of which if any man “taste,”[1 Peter 2:3] he will not accede to the disputations and quibbles of proud and puffed-up men, who go into matters of which they have no perception. For the truth is unsophisticated (ἀσχημάτιστος); and “the word is nigh thee, in thy mouth and in thy heart,” as the same apostle declares, being easy of comprehension to those who are obedient. For it renders us like to ...
Ante-Nicene Fathers, Volume 2, page 13, footnote 5 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
The Pastor of Hermas (HTML)
Book First.—Visions (HTML)
Vision Third. Concerning the Building of the Triumphant Church, and the Various Classes of Reprobate Men. (HTML)
CCEL Footnote 87 (In-Text, Margin)
... those six young men who had come with her. But myriads of men were carrying stones to it, some dragging them from the depths, others removing them from the land, and they handed them to these six young men. They were taking them and building; and those of the stones that were dragged out of the depths, they placed in the building just as they were: for they were polished and fitted exactly into the other stones, and became so united one with another that the lines of juncture could not be perceived.[1 Peter 2:4-8] And in this way the building of the tower looked as if it were made out of one stone. Those stones, however, which were taken from the earth suffered a different fate; for the young men rejected some of them, some they fitted into the building, and ...
Ante-Nicene Fathers, Volume 2, page 66, footnote 4 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Tatian (HTML)
Address to the Greeks (HTML)
Chapter IV. The Christians Worship God Alone. (HTML)
CCEL Footnote 427 (In-Text, Margin)
For what reason, men of Greece, do you wish to bring the civil powers, as in a pugilistic encounter, into collision with us? And, if I am not disposed to comply with the usages of some of them, why am I to be abhorred as a vile miscreant? Does the sovereign order the payment of tribute, I am ready to render it. Does my master command me to act as a bondsman and to serve, I acknowledge the serfdom. Man is to be honoured as a fellow-man;[1 Peter 2:17] God alone is to be feared,—He who is not visible to human eyes, nor comes within the compass of human art. Only when I am commanded to deny Him, will I not obey, but will rather die than show myself false and ungrateful. Our God did not begin to be in time: He alone is without ...
Ante-Nicene Fathers, Volume 2, page 201, footnote 1 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
Exhortation to the Heathen (HTML)
Chapter X.—Answer to the Objection of the Heathen, that It Was Not Right to Abandon the Customs of Their Fathers. (HTML)
CCEL Footnote 994 (In-Text, Margin)
... myself more mystically, like the Hebrew woman called by the ancients Lot’s wife, are ye not turned into a state of insensibility? This woman, we have heard, was turned into stone for her love of Sodom. And those who are godless, addicted to impiety, hard-hearted and foolish, are Sodomites. Believe that these utterances are addressed to you from God. For think not that stones, and stocks, and birds, and serpents are sacred things, and men are not; but, on the contrary, regard men as truly sacred,[1 Peter 2:17] and take beasts and stones for what they are. For there are miserable wretches of human kind, who consider that God utters His voice by the raven and the jackdaw, but says nothing by man; and honour the raven as a messenger of God. But the man of ...
Ante-Nicene Fathers, Volume 2, page 220, footnote 2 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book I (HTML)
Chapter VI.—The Name Children Does Not Imply Instruction in Elementary Principles. (HTML)
... for us, to save humanity; and by Him, we, believing on God, flee to the Word, “the care-soothing breast” of the Father. And He alone, as is befitting, supplies us children with the milk of love, and those only are truly blessed who suck this breast. Wherefore also Peter says: “Laying therefore aside all malice, and all guile, and hypocrisy, and envy, and evil speaking, as new-born babes, desire the milk of the word, that ye may grow by it to salvation; if ye have tasted that the Lord is Christ.”[1 Peter 2:1-3] And were one to concede to them that the meat was something different from the milk, then how shall they avoid being transfixed on their own spit, through want of consideration of nature? For in winter, when the air is condensed, and prevents the ...
Ante-Nicene Fathers, Volume 2, page 284, footnote 4 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book III (HTML)
Chapter XI.—A Compendious View of the Christian Life. (HTML)
Above all, we are to keep in mind what was spoken sacredly: “Having your conversation honest among the Gentiles; that, whereas they speak against you as evil-doers, they may, by the good works which they behold, glorify God.”[1 Peter 2:12]
Ante-Nicene Fathers, Volume 2, page 289, footnote 1 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book III (HTML)
Chapter XI.—A Compendious View of the Christian Life. (HTML)
A true gentleman must have no mark of effeminacy visible on his face, or any other part of his body. Let no blot on his manliness, then, be ever found either in his movements or habits. Nor is a man in health to use his servants as horses to bear him. For as it is enjoined on them, “to be subject to their masters with all fear, not only to the good and gentle, but also to the froward,”[1 Peter 2:18] as Peter says; so fairness, and forbearance, and kindness, are what well becomes the masters. For he says: “Finally, be ye all of one mind, having compassion one of another; love as brethren, be pitiful, be humble,” and so forth, “that ye may inherit a blessing,” excellent and desirable.
Ante-Nicene Fathers, Volume 2, page 362, footnote 2 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book II (HTML)
Chapter XV.—On the Different Kinds of Voluntary Actions, and the Sins Thence Proceeding. (HTML)
Mistake is a sin contrary to calculation; and voluntary sin is crime (ἀδικία); and crime is voluntary wickedness. Sin, then, is on my part voluntary. Wherefore says the apostle, “Sin shall not have dominion over you; for ye are not under the law, but under grace.” Addressing those who have believed, he says, “For by His stripes we were healed.”[1 Peter 2:24] Mistake is the involuntary action of another towards me, while a crime (ἀδικία) alone is voluntary, whether my act or another’s. These differences of sins are alluded to by the Psalmist, when he calls those blessed whose iniquities ( ... vestri a simplicitate, quæ in Christo est,” pie admodum et doctoris instar dixit Apostolus. Quocirca admirabilis quoque Petrus: “Charissimi, inquit, obsecro vos tanquam advernas et peregrinos, abstinete vos a carnalibus desideriis, quæ militant adversus animam, conversationem vestram inter gentes habentes bonam: quoniam sic est voluntas Dei, ut bene facientes obmutescere faciatis imprudentium hominum ignorantiam; quasi liberi, et non quasi velamen habentes malitiæ libertatem, sed ut servi Dei.”[1 Peter 2:11-12] Similiter etiam scribit Paulus in Epistola ad Romanos: “Quimortui sumus peccato, quomodo adhuc riveruns in ipso? Quoniam veins homo nosier simul est crucifixus, ut destruatur corpus peccati,” usque ad illud: “Neque exhibete membra vestra, arma ... ... vestri a simplicitate, quæ in Christo est,” pie admodum et doctoris instar dixit Apostolus. Quocirca admirabilis quoque Petrus: “Charissimi, inquit, obsecro vos tanquam advernas et peregrinos, abstinete vos a carnalibus desideriis, quæ militant adversus animam, conversationem vestram inter gentes habentes bonam: quoniam sic est voluntas Dei, ut bene facientes obmutescere faciatis imprudentium hominum ignorantiam; quasi liberi, et non quasi velamen habentes malitiæ libertatem, sed ut servi Dei.”[1 Peter 2:15-16] Similiter etiam scribit Paulus in Epistola ad Romanos: “Quimortui sumus peccato, quomodo adhuc riveruns in ipso? Quoniam veins homo nosier simul est crucifixus, ut destruatur corpus peccati,” usque ad illud: “Neque exhibete membra vestra, arma ... ... on the earth clothed in flesh, and His abode with men is effected by the conjunction and harmony which obtains among the righteous, and which build and rear a new temple. For the righteous are the earth, being still encompassed with the earth; and earth, too, in comparison with the greatness of the Lord. Thus also the blessed Peter hesitates not to say, “Ye also, as living stones, are built up, a spiritual house, a holy temple, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.”[1 Peter 2:5] ... with manna, was wrought to the semblance of eternity, and not contaminated with human passions, or fed on this world’s meats, but fed on “angel’s loaves” —the manna—and sufficiently bound to God by His benefits—forgot his Lord and God, saying to Aaron: “Make us gods, to go before us: for that Moses, who ejected us from the land of Egypt, hath quite forsaken us; and what hath befallen him we know not.” And accordingly we, who “were not the people of God” in days bygone, have been made His people,[1 Peter 2:10] by accepting the new law above mentioned, and the new circumcision before foretold. ... God is every one who shall have been suspended on a tree; and ye shall not defile the land which the Lord thy God shall give thee for (thy) lot.” Therefore He did not maledictively adjudge Christ to this passion, but drew a distinction, that whoever, in any sin, had incurred the judgment of death, and died suspended on a tree, he should be “cursed by God,” because his own sins were the cause of his suspension on the tree. On the other hand, Christ, who spoke not guile from His mouth,[1 Peter 2:22] and who exhibited all righteousness and humility, not only (as we have above recorded it predicted of Him) was not exposed to that kind of death for his own deserts, but (was so exposed) in order that what was predicted by the prophets as ... ... slew Him. For first, from the day when, according to the saying of Isaiah, “a man cast forth his abominations of gold and silver, which they made to adore with vain and hurtful (rites),” —that is, ever since we Gentiles, with our breast doubly enlightened through Christ’s truth, cast forth (let the Jews see it) our idols,—what follows has likewise been fulfilled. For “the Lord of Sabaoth hath taken away, among the Jews from Jerusalem,” among the other things named, “the wise architect” too,[1 Peter 2:4-8] who builds the church, God’s temple, and the holy city, and the house of the Lord. For thenceforth God’s grace desisted (from working) among them. And “the clouds were commanded not to rain a shower upon the vineyard of Sorek,” —the clouds being ... ... shearer, so He opened not His mouth,” not even in His aspect comely. For “we have announced,” says the prophet, “concerning Him, (He is) as a little child, as a root in a thirsty land; and there was not in Him attractiveness or glory. And we saw Him, and He had not attractiveness or grace; but His mien was unhonoured, deficient in comparison of the sons of men,” “a man set in the plague, and knowing how to bear infirmity:” to wit as having been set by the Father “for a stone of offence,”[1 Peter 2:4] and “made a little lower” by Him “than angels,” He pronounces Himself “a worm, and not a man, an ignominy of man, and the refuse of the People.” Which evidences of ignobility suit the First Advent, just as those ... ... preparation for the same. Again, He changes the name of Simon to Peter, inasmuch as the Creator also altered the names of Abram, and Sarai, and Oshea, by calling the latter Joshua, and adding a syllable to each of the former. But why Peter? If it was because of the vigour of his faith, there were many solid materials which might lend a name from their strength. Was it because Christ was both a rock and a stone? For we read of His being placed “for a stone of stumbling and for a rock of offence.”[1 Peter 2:8] I omit the rest of the passage. Therefore He would fain impart to the dearest of His disciples a name which was suggested by one of His own especial designations in figure; because it was, I suppose, more peculiarly fit than a name which might have ... ... granted participation in (the joys of) paradise too, prior to his martyrdom? Or do they also write differently from what they think—teachers using deceit, not truth? Addressing the Christians of Pontus, Peter, at all events, says, “How great indeed is the glory, if ye suffer patiently, without being punished as evildoers! For this is a lovely feature, and even hereunto were ye called, since Christ also suffered for us, leaving you Himself as an example, that ye should follow His own steps.”[1 Peter 2:20] And again: “Beloved, be not alarmed by the fiery trial which is taking place among you, as though some strange thing happened unto you. For, inasmuch as ye are partakers of Christ’s sufferings, do ye rejoice; that, when His glory shall be revealed, ... ... of a good life, under the view also of their being as it were assistants bestowed upon righteousness, as it were handmaids of the divine court of justice, which even here pronounces sentence beforehand upon the guilty. Then he goes on also to show how he wishes you to be subject to the powers, bidding you pay “tribute to whom tribute is due, custom to whom custom,” that is, the things which are Cæsar’s to Cæsar, and the things which are God’s to God; but man is the property of God alone. Peter,[1 Peter 2:13] no doubt, had likewise said that the king indeed must be honoured, yet so that the king be honoured only when he keeps to his own sphere, when he is far from assuming divine honours; because both father and mother will be loved along with ... For this is the spiritual victim[1 Peter 2:5] which has abolished the pristine sacrifices. “To what purpose,” saith He, “(bring ye) me the multitude of your sacrifices? I am full of holocausts of rams, and I desire not the fat of rams, and the blood of bulls and of goats. For who hath required these from your hands?” What, then, God has required the Gospel teaches. “An hour will come,” saith He, “when the true adorers shall adore the Father in spirit and truth. For God is a Spirit, and accordingly requires His ... ... on entering into the world, assumed, as one born of a woman, a human body, and one which was capable of suffering a natural death. For which reason, in addition to others, we say that He was also a great wrestler; having, on account of His human body, been tempted in all respects like other men, but no longer as men, with sin as a consequence, but being altogether without sin. For it is distinctly clear to us that “He did no sin, neither was guile found in His mouth; and as one who knew no sin,”[1 Peter 2:22] God delivered Him up as pure for all who had sinned. Then Celsus says: “The body of god would not have been so generated as you, O Jesus, were.” He saw, besides, that if, as it is written, it had been born, His body somehow might be even more divine ... And with respect to His having descended among men, He was “previously in the form of God;” and through benevolence, divested Himself (of His glory), that He might be capable of being received by men. But He did not, I imagine, undergo any change from “good to evil,” for “He did no sin;”[1 Peter 2:22] nor from “virtue to vice,” for “He knew no sin.” Nor did He pass from “happiness to misery,” but He humbled Himself, and nevertheless was blessed, even when His humiliation was undergone in order to benefit our race. Nor was there any change in Him from “best to worst,” for how can goodness and benevolence be of “the worst?” Is it befitting ... ... stars, even all the host of heaven, shouldst be driven to worship them, and serve them, which the Lord thy God hath divided unto all nations unto the whole heaven. But the Lord hath taken us, and brought us forth out of the iron furnace, even out of Egypt, to be unto Him a people of inheritance, as ye are this day.” The Hebrew people, then, being called by God a “chosen generation, and a royal priesthood, and a holy nation, and a purchased people,”[1 Peter 2:9] regarding whom it was foretold to Abraham by the voice of the Lord addressed to him, “Look now towards heaven, and tell the stars, if thou be able to number them: and He said unto him, So shall thy seed be;” and having thus a hope that they would ... ... those whose ears are divinely opened, it says that the temple which has been destroyed shall be built up again of living and most precious stones, thereby giving us to understand that each of those who are led by the word of God to strive together in the duties of piety, will be a precious stone in the one great temple of God. Accordingly, Peter says, “Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ;”[1 Peter 2:5] and Paul also says, “Being built upon the foundation of the apostles and prophets, Jesus Christ our Lord being the chief cornerstone.” And there is a similar hidden allusion in this passage in Isaiah, which is addressed to Jerusalem: “Behold, I will ... ... Himself forewarning and saying, “Let your light so shine before men that they may see your good works and glorify your Father which is in heaven.” And Paul the apostle says, “Shine as lights in the world.” And similarly Peter exhorts: “As strangers,” says he, “and pilgrims, abstain from fleshly lusts, which war against the soul, having your conversation honest among the Gentiles; that whereas they speak against you as evil-doers, they may by your good works, which they shall behold, glorify the Lord.”[1 Peter 2:11-12] This, indeed, the greatest part of you, I rejoice to say, are careful for; and, made better by the honour of your confession itself, guard and preserve its glory by tranquil and virtuous lives. ... Apostle John instructs us, saying, “He who saith he abideth in Christ, ought himself also to walk even as He walked.” Peter also, upon whom by the Lord’s condescension the Church was founded, lays it down in his epistle, and says, “Christ suffered for us, leaving you an example, that ye should follow His steps, who did no sin, neither was deceit found in His mouth; who, when He was reviled, reviled not again; when He suffered, threatened not, but gave Himself up to him that judged Him unjustly.”[1 Peter 2:21-23] ... departing, that is, from the light of Christ, who warns and says, “I am the light of the world. He that followeth me shall not walk in darkness, but shall have the light of life.” But he follows Christ who stands in His precepts, who walks in the way of His teaching, who follows His footsteps and His ways, who imitates that which Christ both did and taught; in accordance with what Peter also exhorts and warns, saying, “Christ suffered for us, leaving you an example that ye should follow His steps.”[1 Peter 2:21] In the Epistle of Peter to them of Pontus: “For Christ suffered for us, leaving you an example, that ye may follow His steps; who did no sin, neither was guile found in His mouth; who, when He was reviled, reviled not again; when He suffered, threatened not, but gave Himself up to him that judgeth unrighteously.”[1 Peter 2:21-23] Also Paul to the Philippians: “Who, being appointed in the figure of God, thought it not robbery that He was equal with God; but emptied Himself, taking the form of a servant, He was made in the likeness of man, and was found in fashion as a man. He humbled Himself, becoming obedient even unto death, and the death of the cross. For which ... ... transgressing the commandments, and acting impiously towards God, they were pretentiously reading the law, as if, forsooth, they were piously observing its precepts; but they did not receive it in their souls, holding it firmly with faith, but rejected it, denying it by their works. And hence they sing the Lord’s song in a strange land, explaining the law by distorting and degrading it, expecting a sensual kingdom, and setting their hopes on this alien world, which the Word says will pass away,[1 Peter 2:10] where those who carry them captive entice them with pleasures, lying in wait to deceive them. ... adore; Thou art our holy Temple, and in Thee we pray; Thou art our Lawgiver, and Thee we obey; Thou art God of all things the First. Before Thee was no other god begotten of God the Father; neither after Thee shall there be any other son consubstantial and of one glory with the Father. And to know Thee is perfect righteousness, and to know Thy power is the root of immortality. Thou art He who, for our salvation, was made the head stone of the corner, precious and honourable, declared before to Sion.[1 Peter 2:6] For all things are placed under Thee as their Cause and Author, as He who brought all things into being out of nothing, and gave to what was unstable a firm coherence; as the connecting Band and Preserver of that which has been brought into being; ... ... the storms of the enemy, for it is your Father’s good pleasure to give you the kingdom, and that you should tread upon the necks of your enemies. Hail, and rejoice, thou that wast once barren, and without seed unto godliness, but who hast now many children of faith. Hail, thou people of the Lord, thou chosen generation, thou royal priesthood, thou holy nation, thou peculiar people—show forth His praises who hath called you out of darkness into His marvellous light; and for His mercies glorify Him.[1 Peter 2:9] 15. What then! some one will say, do you think that no honour should be given to the gods at all? If you propose to us gods such as they should be if they do exist, and such as we feel that we all mean when we mention that name, how can we but give them even the greatest honour, since we have been taught by the commands which have especial power over us,[1 Peter 2:17] to pay honour to all men even, of whatever rank, of whatever condition they may be? What, pray, you ask, is this very great honour? One much more in accordance with duty than is paid by you, and directed to a more powerful race, we reply. Tell, us, you say, in the first place, what is an opinion worthy of ... ... there is but one Supreme God, nevertheless, ensnared by the philosophers, and captivated by false arguments, entertain opinions concerning that excellent majesty far removed from the truth; who either deny that God has any figure, or think that He is moved by no affection, because every affection is a sign of weakness, which has no existence in God. But they are precipitated from the third step, who, though they know the Ambassador of God, who is also the Builder of the divine and immortal temple,[1 Peter 2:5] either do not receive Him, or receive Him otherwise than faith demands; whom we have partly refuted in the fourth book of the above-named work. And we will hereafter refute more carefully, when we shall begin to reply to all the sects, which, while ... 6. “And He made us a kingdom and priests unto God and His Father.”] That is to say, a Church of all believers; as also the Apostle Peter says: “A holy nation, a royal priesthood.”[1 Peter 2:9] ... who made thee; second, thy neighbour as thyself; and all things whatsoever thou wouldst should not occur to thee, thou also to another do not do. 3. And of these sayings the teaching is this: Bless them that curse you, and pray for your enemies, and fast for them that persecute you. For what thank is there, if ye love them that love you? Do not also the Gentiles do the same? But do ye love them that hate you; and ye shall not have an enemy. 4. Abstain thou from fleshly and worldly lusts.[1 Peter 2:11] If one give thee a blow upon thy right cheek, turn to him the other also; and thou shalt be perfect. If one impress thee for one mile, go with him two. If one take away thy cloak, give him also thy coat. If one take from thee thine own, ask it not ... 1. But every true prophet that willeth to abide among you is worthy of his support. 2. So also a true teacher is himself worthy, as the workman, of his support. 3. Every first-fruit, therefore, of the products of wine-press and threshing-floor, of oxen and of sheep, thou shalt take and give to the prophets, for they are your high priests.[1 Peter 2:9] 4. But if ye have not a prophet, give it to the poor. 5. If thou makest a batch of dough, take the first-fruit and give according to the commandment. 6. So also when thou openest a jar of wine or of oil, take the first-fruit and give it to the prophets; 7. and of money (silver) and clothing and every possession, take the ... 1. But every Lord’s day do ye gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure.[1 Peter 2:5] 2. But let no one that is at variance with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. 3. For this is that which was spoken by the Lord: In every place and time offer to me a pure sacrifice; for I am a great King, saith the Lord, and my name is wonderful among the nations. Hear this, you of the laity also, the elect Church of God. For the people were formerly called “the people of God,” and “an holy nation.” You, therefore, are the holy and sacred “Church of God, enrolled in heaven, a royal priesthood, an holy nation, a peculiar people,”[1 Peter 2:9] a bride adorned for the Lord God, a great Church, a faithful Church. Hear attentively now what was said formerly: oblations and tithes belong to Christ our High Priest, and to those who minister to Him. Tenths of salvation are the first letter of the name of Jesus. Hear, O thou Holy Catholic Church, who hast escaped the ten plagues, and hast received the ten ... ... their forehead with the holy oil, and after him the deaconess shall anoint them: for there is no necessity that the women should be seen by the men; but only in the laying on of hands the bishop shall anoint her head, as the priests and kings were formerly anointed, not because those which are now baptized are ordained priests, but as being Christians, or anointed, from Christ the Anointed, “a royal priesthood, and an holy nation, the Church of God, the pillar and ground of the marriage-chamber,”[1 Peter 2:9] who formerly were not a people, but now are beloved and chosen, upon whom is called His new name as Isaiah the prophet witnesses, saying: “And they shall call the people by His new name, which the Lord shall name for them.” XII. But as to servants, what can we say more than that the slave bring a good will to his master, with the fear of God, although he be impious and wicked,[1 Peter 2:18] but yet not to yield any compliance as to his worship? And let the master love his servant, although he be his superior. Let him consider wherein they are equal, even as he is a man. And let him that has a believing master love him both as his master, and as of the same faith, and as a father, but still with the preservation of his authority as his master: “not as an eye-servant, but as a lover of his ... XIII. Be ye subject to all royal power and dominion in things which are pleasing to God, as to the ministers of God, and the punishers of the ungodly.[1 Peter 2:13] Render all the fear that is due to them, all offerings, all customs, all honour, gifts, and taxes. For this is God’s command, that you owe nothing to any one but the pledge of love, which God has commanded by Christ. ... Him, or rather are known of Him,” through Jesus, the Saviour and Redeemer of those that hope in Him. For ye are translated from your former vain and tedious mode of life and have contemned the lifeless idols, and despised the demons, which are in darkness, and have run to the “true light,” and by it have “known the one and only true God and Father,” and so are owned to be heirs of His kingdom. For since ye have “been baptized into the Lord’s death,” and into His resurrection, as “new-born babes,”[1 Peter 2:2] ye ought to be wholly free from all sinful actions; “for you are not your own, but His that bought you” with His own blood. For concerning the former Israel the Lord speaks thus, on account of their unbelief: “The kingdom of God shall be taken from ... ... thee, that do not thou to another.” “Bless them that curse you; pray for them that despitefully use you.” “Love your enemies; for what thanks is it if ye love those that love you? for even the Gentiles do the same.” “But do ye love those that hate you, and ye shall have no enemy.” For says He, “Thou shalt not hate any man; no, not an Egyptian, nor an Edomite;” for they are all the workmanship of God. Avoid not the persons, but the sentiments, of the wicked. “Abstain from fleshly and worldly lusts.”[1 Peter 2:11] “If any one gives thee a stroke on thy right cheek, turn to him the other also.” Not that revenge is evil, but that patience is more honourable. For David says, “If I have made returns to them that repaid me evil.” “If any one compel thee to go a ... ... glorify Thee through Jesus Christ, who is our hope. We further offer to Thee also for all those holy persons who have pleased Thee from the beginning of the world—patriarch, prophets, righteous men, apostles, martyrs, confessors, bishops, presbyters, deacons, sub-deacons, readers, singers, virgins, widows, and lay persons, with all whose names Thou knowest. We further offer to Thee for this people, that Thou wilt render them, to the praise of Thy Christ, “a royal priesthood and an holy nation;”[1 Peter 2:9] for those that are in virginity and purity; for the widows of the Church; for those in honourable marriage and child-bearing; for the infants of Thy people, that Thou wilt not permit any of us to “become castaways.” We further beseech Thee also for ... 28. We command that a bishop, or presbyter, or deacon who strikes the faithful that offend, or the unbelievers who do wickedly, and thinks to terrify them by such means, be deprived, for our Lord has nowhere taught us such things. On the contrary, “when Himself was stricken, He did not strike again; when He was reviled, He reviled not again; when He suffered, He threatened not.”[1 Peter 2:23] ... before God and before men.” “The paths,” therefore, “of the righteous shine as the light, and the light of them advances until the day is perfect.” For the beams of their light illumine the whole creation even now by good works, as those who are truly “the light of the world,” giving light to “those who sit in darkness,” that they may arise and go forth from the darkness by the light of the good works of the fear of God, “that they may see our good works and glorify our Father who is in heaven.”[1 Peter 2:12] For it is required of the man of God, that in all his words and works he be perfect, and that in his life he be adorned with all exemplary and well-ordered behaviour, and do all his deeds in righteousness, as a man of God. ... and dwells, and among which He walks, as in the holy city of heaven. For in this “do ye appear to the world as lights, in that ye give heed to the Word of life,” and thus ye are in truth the praise, and the boast, and the crown of rejoicing, and the delight of good servants in our Lord Jesus Christ. For all who see you will “acknowledge that ye are the seed which the Lord hath blessed;” in very deed a seed honourable and holy, and “a priestly kingdom, a holy people, the people of the inheritance,”[1 Peter 2:9] the heirs of the promises of God; of things which do not decay, nor wither; of “that which eye hath not seen, and ear hath not heard, and which hath not come up into the heart of man; of that which God hath prepared for those who love Him and ... And when Nicanora, standing before the door, heard these things, she took courage before all, crying out, and saying: I am a Hebrew, and a daughter of the Hebrews; speak with me in the language of my fathers. For, having heard the preaching of my fathers, I was straightway cured of the disease and the troubles that encompassed me. I therefore adore the goodness of God who has caused you to be spoiled even to this city, on account of His true stone[1 Peter 2:4] held in honour, in order that through you we may receive the knowledge of Him, and may live with you, having believed in Him. ... His doctrine, and His sufferings were before your eyes. Thus a profound and abundant peace was given to you all, and ye had an insatiable desire for doing good, while a full outpouring of the Holy Spirit was upon you all. Full of holy designs, ye did, with true earnestness of mind and a godly confidence, stretch forth your hands to God Almighty, beseeching Him to be merciful unto you, if ye had been guilty of any involuntary transgression. Day and night ye were anxious for the whole brotherhood,[1 Peter 2:17] that the number of God’s elect might be saved with mercy and a good conscience. Ye were sincere and uncorrupted, and forgetful of injuries between one another. Every kind of faction and schism was abominable in your sight. Ye mourned over the ... ... this temple, and in three days I will raise it up.” He could have exhibited a thousand other signs, but to the question, “Seeing that Thou doest such things,” He could not answer anything else; He fittingly gave the answer about the sign connected with the temple, and not about signs unconnected with the temple. Now, both of these two things, the temple and the body of Jesus, appear to me, in one interpretation at least, to be types of the Church, and to signify that it is built of living stones,[1 Peter 2:5] a spiritual house for a holy priesthood, built on the foundation of the Apostles and prophets, Christ Jesus being the head corner-stone; and it is, therefore, called a temple. Now, from the text, “Ye are the body of Christ, and members each in his ... ... divine wisdom to make plain the meaning of inspired Scripture, of that wisdom which is hidden in a mystery, which none of the rulers of this world knew. We are well aware, too, that we need the assistance of that excellent Spirit of wisdom, in order to understand such matters, as they should be understood by ministers of sacred things; and in this connection we will attempt to describe, as shortly as we may, our view of what belongs to this subject. The body is the Church, and we learn from Peter[1 Peter 2:5] that it is a house of God, built of living stones, a spiritual house for a holy priesthood. Thus the son of David, who builds this house, is a type of Christ. He builds it when his wars are at an end, and a period of profound peace has arrived; he ... ... gone up into the mountains, talking with Jesus. But it is worth while considering whether the sitting on the right hand and on the left hand of the Saviour in His kingdom refers to them, so that the words, “But for whom it is prepared,” were spoken because of them. Now this interpretation about the three Apostles not tasting of death until they have seen Jesus transfigured, is adapted to those who are designated by Peter as “new-born babes longing for the reasonable milk which is without guile,”[1 Peter 2:2] to whom Paul says, “I have fed you with milk, not with meat,” etc. Now, too, every interpretation of a text which is able to build up those who cannot receive greater truths might reasonably be called milk, flowing from the holy ground of the ... ... the child, and generally, has perfected the things of the man. And so we must suppose that there is a certain measure of spiritual stature unto which the most perfect soul can attain by magnifying the Lord, and become great. Thus, then, these became great, of whom this is written, Isaac, and Moses, and John, and the Saviour Himself above all; for also about Him Gabriel said, “He shall be great;” but the little ones are “the newborn babes which long for the reasonable milk which is without guile,”[1 Peter 2:2] such as stand in need of nursing-fathers and nursing-mothers, spoken of in Isaiah when he says, about the calling from the Gentiles, “And they shall bring the sons in the bosom, and take their daughters on the shoulders, and kings shall be thy ... Then again one might inquire at what time those who are called their angels assume guardianship of the little ones pointed out by Christ; whether they received this commission to discharge concerning them, from what time “by the laver of regeneration,” through which they were born “as new-born babes, they long for the reasonable milk which is without guile,”[1 Peter 2:2] and no longer are in subjection to any wicked power; or, whether from birth they had been appointed, according to the foreknowledge and predestination of God, over those whom God also foreknew, and foreordained to be conformed to the glory of the Christ. And with reference to the view that they have angels from birth, ... With reference to the words, “ When through the laver I became a child in Christ, ”[1 Peter 2:2] it may be said, that there is no holy angel present with those who are still in wickedness, but that during the period of unbelief they are under the angels of Satan; but, after the regeneration, He who has redeemed us with His own blood consigns us to a holy angel, who also, because of his purity, beholds the face of God. And a third exposition of this passage might be something like the following, which would say, that as it is possible for a man ... ... whom they have not believed? or how shall they believe without a preacher?” And those who seek the Lord shall praise Him. For those who seek shall find Him, and those who find Him shall praise Him. Let me seek Thee, Lord, in calling on Thee, and call on Thee in believing in Thee; for Thou hast been preached unto us. O Lord, my faith calls on Thee,—that faith which Thou hast imparted to me, which Thou hast breathed into me through the incarnation of Thy Son, through the ministry of Thy preacher.[1 Peter 2:1-2] ... me deceived. Let the arrogant, and such as have not been yet savingly cast down and stricken by Thee, O my God, laugh at me; but notwithstanding I would confess to Thee mine own shame in Thy praise. Bear with me, I beseech Thee, and give me grace to retrace in my present remembrance the circlings of my past errors, and to “offer to Thee the sacrifice of thanksgiving.” For what am I to myself without Thee, but a guide to mine own downfall? Or what am I even at the best, but one sucking Thy milk,[1 Peter 2:2] and feeding upon Thee, the meat that perisheth not? But what kind of man is any man, seeing that he is but a man? Let, then, the strong and the mighty laugh at us, but let us who are “poor and needy” confess unto Thee. ... such a distance that even his presence could not be oppressive to me. Thus was it with me at that time, and he perceived it; for something, I believe, I had spoken, wherein the sound of my voice appeared choked with weeping, and in that state had I risen up. He then remained where we had been sitting, most completely astonished. I flung myself down, how, I know not, under a certain fig-tree, giving free course to my tears, and the streams of mine eyes gushed out, an acceptable sacrifice unto Thee.[1 Peter 2:5] And, not indeed in these words, yet to this effect, spake I much unto Thee,—“But Thou, O Lord, how long?” “How long, Lord? Wilt Thou be angry for ever? Oh, remember not against us former iniquities;” for I felt that I was enthralled by them. I sent ... 25. But you, “chosen generation,[1 Peter 2:9] you weak things of the world,” who have forsaken all things that you might “follow the Lord,” go after Him, and “confound the things which are mighty;” go after Him, ye beautiful feet, and shine in the firmament, that the heavens may declare His glory, dividing between the light of the perfect, though not as of the angels, and the darkness of the little, though not despised ones. Shine over all the earth, and let the day, lightened by the sun, utter unto day the word of wisdom; ... ... house Thou didst give mercy, because he frequently refreshed Thy Paul, and was not ashamed of his chain. This did also the brethren, and such fruit did they bear, who out of Macedonia supplied what was wanting unto him. But how doth he grieve for certain trees, which did not afford him the fruit due unto him, when he saith, “At my first answer no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge.” For these fruits are due to those who minister spiritual[1 Peter 2:2] doctrine, through their understanding of the divine mysteries; and they are due to them as men. They are due to them, too, as to the living soul, supplying itself as an example in all continency; and due unto them likewise as flying creatures, for ... ... created thing. Nor is there any reason for our incurring the sentence of condemnation which is pronounced by the apostle on some who worshipped and served the creature more than the Creator, who is blessed for ever. We do not adore sheep or cattle, although Christ is called both a Lamb, and by the prophet a young bullock; nor any beast of prey, though He is called the Lion of the tribe of Judah; nor a stone, although Christ is called a Rock; nor Mount Zion, though in it there was a type of the Church.[1 Peter 2:4] And, in like manner, we do not adore the sun or the moon, although, in order to convey instruction in holy mysteries, figures of sacred things are borrowed from these celestial works of the Creator, as they are also from many of the things which He ... ... cleanses from sin in His own blood, of which blood those who are baptized know the mystery, so that he adds, “And his clothes in the blood of the grape,” what is it but the Church? “And his eyes are red with wine,” [these are] His spiritual people drunken with His cup, of which the psalm sings, “And thy cup that makes drunken, how excellent it is!” “And his teeth are whiter than milk,” —that is, the nutritive words which, according to the apostle, the babes drink, being as yet unfit for solid food.[1 Peter 2:2] And it is He in whom the promises of Judah were laid up, so that until they come, princes, that is, the kings of Israel, shall never be lacking out of Judah. “And He is the expectation of the nations.” This is too plain to need exposition. ... is God? “Put me into one part of Thy priesthood, to eat bread.” I do not wish to be set in the honor of my fathers, which is none; put me in a part of Thy priesthood. For “I have chosen to be mean in Thine house;” I desire to be a member, no matter what, or how small, of Thy priesthood. By the priesthood he here means the people itself, of which He is the Priest who is the Mediator between God and men, the man Christ Jesus. This people the Apostle Peter calls “a holy people, a royal priesthood.”[1 Peter 2:9] But some have translated, “Of Thy sacrifice,” not “Of Thy priesthood,” which no less signifies the same Christian people. Whence the Apostle Paul says, “We being many are one bread, one body.” [And again he says, “Present your bodies a living ... ... rise again. To the words, “In them the second death hath no power,” are added the words, “but they shall be priests of God and Christ, and shall reign with Him a thousand years;” and this refers not to the bishops alone, and presbyters, who are now specially called priests in the Church; but as we call all believers Christians on account of the mystical chrism, so we call all priests because they are members of the one Priest. Of them the Apostle Peter says, “A holy people, a royal priesthood.”[1 Peter 2:9] Certainly he implied, though in a passing and incidental way, that Christ is God, saying priests of God and Christ, that is, of the Father and the Son, though it was in His servant-form and as Son of man that Christ was made a Priest for ever after ... ... and have anxiously to consider how that which we ourselves take in with a most rapid draught of mental apprehension is to be given forth by the mouth of flesh in the long and perplexed intricacies of its method of enunciation; and if the great dissimilarity thus felt (between our utterance and our thought) makes it distasteful to us to speak, and a pleasure to us to keep silence, then let us ponder what has been set before us by Him who has “showed us an example that we should follow His steps.”[1 Peter 2:21] For however much our articulate speech may differ from the vivacity of our intelligence, much greater is the difference of the flesh of mortality from the equality of God. And, neverless, “although He was in the same form, He emptied Himself, taking ... ... of such as are not virgins, although of Christ. For there are to different persons different joys, but to none such. Go (enter) into these, follow the Lamb, because the Flesh of the Lamb also is assuredly virgin. For this He retained in Himself when grown up, which He took not away from His Mother by His conception and birth. Follow Him, as ye deserve, in virginity of heart and flesh, wheresoever He shall have gone. For what is it to follow, but to imitate? Because “Christ hath suffered for us,”[1 Peter 2:21] leaving us an example, as saith the Apostle Peter, “that we should follow His steps.” Him each one follows in that, wherein he imitates Him: not so far forth as He is the only Son of God, by Whom all things were made; but so far forth as, the Son of ... ... “Learn of Me, for I am meek and lowly of heart.” “Blessed are they that mourn;” imitate Him, Who “wept over” Jerusalem. “Blessed are they, who hunger and thirst after righteousness;” imitate Him, Who said, “My meat is to do the will of Him Who sent Me.” “Blessed are the merciful;” imitate Him, Who came to the help of him who was wounded by robbers, and who lay in the way half-dead and despaired of. “Blessed are the pure in heart;” imitate Him, “Who did no sin, neither was guile found in His mouth.”[1 Peter 2:22] “Blessed are the peace-makers;” imitate Him, Who said on behalf of His persecutors, “Father, forgive them, for they know not what they do.” “Blessed are they, who suffer persecution for righteousness sake;” imitate Him, Who “suffered for you, ... ... Who came to the help of him who was wounded by robbers, and who lay in the way half-dead and despaired of. “Blessed are the pure in heart;” imitate Him, “Who did no sin, neither was guile found in His mouth.” “Blessed are the peace-makers;” imitate Him, Who said on behalf of His persecutors, “Father, forgive them, for they know not what they do.” “Blessed are they, who suffer persecution for righteousness sake;” imitate Him, Who “suffered for you, leaving you an example, that ye follow His steps.”[1 Peter 2:21] These things, whoso imitate, in these they follow the Lamb. But surely even married persons may go in those steps, although not setting their foot perfectly in the same print, yet walking in the same paths. ... at these things, while pitying them, to show their falsehood and absurdity. With a heart no longer stony, thou canst see in these stone tablets a suitableness to that hard-hearted people; and at the same time thou canst find even there the stone, thy Bridegroom, described by Peter as "a living stone, rejected by men, but chosen of God, and precious." To them He was "a stone of stumbling and a rock of offence;" but to thee, "the stone which the builders rejected has become the head of the corner."[1 Peter 2:4-8] This is all explained by Peter, and is quoted from the prophets, with whom these heretics have nothing to do. Fear not, then, to read these tablets—they are from thy Husband; to others the stone was a sign of insensibility, but to thee of strength ... ... children of the living God." Here Paul applies the prophecy to the Gentiles. So also Peter, writing to the Gentiles, without naming the prophet, borrows his expressions when he says, "But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye might show forth the praises of Him who has called you out of darkness into His marvellous light; which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy."[1 Peter 2:9-10] From this it is plain that the words of the prophet, "And the number of the children of Israel shall be as the sand of the sea, which cannot be measured for multitude," and the words immediately following, "And it shall be that in the place where it ... ... same time escape both the fruitless annoyance and the unrighteousness itself, which is likely to prove yet more hurtful and pernicious in the mischief it produces. And so you, when kings make any enactments against you, should consider that you are receiving a warning to consider why this is being done to you. For if it is for righteousness’ sake, then are they truly your persecutors; but you are the blessed ones, who, being persecuted for righteousness’ sake, shall inherit the kingdom of heaven:[1 Peter 2:20] but if it is because of the iniquity of your schism, what are they more than your correctors; while you, like all the others who are guilty of various crimes, and pay the penalty appointed by the law, are undoubtedly unhappy both in this world and ... ... yourselves; but be careful to prefer neither anything else, nor the life of this world itself, to eternal salvation, which is in Christ. But if kings threaten you with loss or condemnation, simply on the ground that you are heretics, such things are terrifying you not in cruelty, but in mercy; and your determination not to fear is a sign not of bravery, but of obstinacy. Hear then the words of Peter, where he says, "What glory is it, if, when ye be buffeted for your faults, ye take it patiently?"[1 Peter 2:20] so that herein you have neither consolation upon earth, nor in the world to come life everlasting; but you have here the miseries of the unfortunate, and there the hell of heretics. Do you see, therefore, my brother, with whom I am now arguing, that ... ... and honour of Jesus Christ: of whom ye were ignorant; but in whom ye believe, though now ye see Him not; and in whom also ye shall rejoice, when ye shall see Him, with joy unspeakable and full of glory: receiving the end of your faith, even the salvation of your souls.” Again, in another place he says: “But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye should show forth the praises of Him who hath called you out of darkness into His marvellous light.”[1 Peter 2:9] Once more he says: “Christ hath once suffered for our sins, the just for the unjust, that He might bring us to God:” and, after mentioning the fact of eight persons having been saved in Noah’s ark, he adds: “And by the like figure baptism saveth ... 6. Let us give heed to our Lord, our True Example and Succour. Let us prove that He is our Succour; “Without Me ye can do nothing.” Let us prove that He is our Example; “Christ,” says Peter, “suffered for us, leaving us an example that we should follow His steps.”[1 Peter 2:21] Our Lord Himself had bags in the way, and these bags He entrusted to Judas. It is true He suffered from the thief; but I as desiring to learn of my Lord say, “O Lord, Thou didst suffer from the thief, whence hadst Thou that of which he could take away? Me, a wretched and infirm man Thou hast admonished not even to carry a purse; Thou didst carry bags, and hadst ... 3. Thou art just on the point of saying to me, “But I am not God, I am a man, a sinner.” God be thanked that thou dost confess thou hast sins. Forgive then, that they may be forgiven thee. Yet the Lord Himself our God exhorteth us to imitate Him. In the first place God Himself, Christ, exhorteth us, of whom the Apostle Peter said, “Christ hath suffered for us, leaving you an example that ye should follow His steps, who did no sin, neither was guile, found in His mouth.”[1 Peter 2:21-22] He then verily had no sin, yet did He die for our sins, and shed His Blood for the remission of sins. He took upon Him for our sakes what was not His due, that He might deliver us from what was due to us. Death was not due to Him, nor life to us. Why? Because we ... ... derived from Adam, in whom all men have sinned, and become by nature children of wrath; or from the sins which they have themselves added, by not resisting the concupiscence of the flesh, but by following and serving it in unclean and injurious deeds: unless by faith they are united and compacted into His Body, who was conceived without any enticement of the flesh and deadly pleasure, and whom His Mother nourished in her womb without sin, and “Who did no sin, neither was deceit found in His Mouth.”[1 Peter 2:22] They verily who believe on Him, become the children of God; because they are born of God by the grace of adoption, which is by the faith of Jesus Christ our Lord. Wherefore, dearly Beloved, it is with good reason that the same Lord and our Saviour ... 26. But what have we to do with the emperor? But I have already said that we are treating of human right. And yet the apostle would have us obey kings, would have us honor kings, and said, “Honor the king.”[1 Peter 2:17] Do not say, What have I to do with the king? as in that case, what have you to do with the possession? It is by the rights derived from kings that possessions are enjoyed. Thou hast said, What have I to do with the king? Say not then that the possessions are thine; because it is to those same human rights, by which men enjoy their possessions, thou hast referred them. But it is with divine ... ... that Christ is the Anointed. For Jacob did not place the stone, the anointed stone, that he might come and adore it: otherwise that would have been idolatry, not a pointing out of Christ. What was done was a pointing out of Christ, so far as it behoved such a pointing out to be made, and it was Christ that was pointed out. A stone was anointed, but not for an idol. A stone anointed; why a stone? “Behold, I lay in Zion a stone, elect, precious: and he that believeth on Him shall not be confounded.”[1 Peter 2:6] Why anointed? Because Christus comes from chrisma. But what saw he then on the ladder? Ascending and descending angels. So it is the Church, brethren: the angels of God are good preachers, preaching Christ; this is the meaning of, “they ascend and ... ... for thy wrongs, and judgeth for them. How is it to be understood here that “the Father judgeth not any man, but all judgment hath He given to the Son”? Let us ask Peter; let us hear him speaking in his epistle: “Christ suffered for us,” saith he, “leaving us an example that we should follow His steps; who did no sin, neither was guile found in His mouth; who, when He was reviled, reviled not again; when He suffered wrong, He threatened not, but committed Himself to Him that judgeth righteously.”[1 Peter 2:21-23] How is it true that “the Father judgeth not any man, but hath given all judgment to the Son”? We are here in perplexity, and being perplexed let us exert ourselves, that by exertion we may be purified. Let us endeavor as best we may, by His own ... 11. “If any man serve me, let him follow me.” What is that, “let him follow me,” but just, let him imitate me? “Because Christ suffered for us,” says the Apostle Peter, “leaving us an example that we should follow His steps.”[1 Peter 2:21] Here you have the meaning of the words, “If any man serve me, let him follow me.” But with what result? what wages? what reward? “And where I am,” He says, “there shall also my servant be.” Let Him be freely loved, that so the reward of the service done Him may be to be with Him. For where will one be well apart from Him, or when will one come to feel himself in an evil case in ... ... to redeem us, and ascend on high to carry His redeemed along with Him. But darkness will come upon you, if your belief in Christ’s eternity is of such a kind as to refuse to admit in His case the humiliation of death. “And he that walketh in darkness knoweth not whither he goeth.” So may he stumble on that stone of stumbling and rock of offence which the Lord Himself became to the blinded Jews: just as to those who believed, the stone which the builders despised was made the head of the corner.[1 Peter 2:6-8] Hence, they thought Christ unworthy of their belief; because in their impiety they treated His dying with contempt, they ridiculed the idea of His being slain: and yet it was the very death of the grain of corn that was to lead to its own ... ... thereat, but to approach in humility? And what is it to consider intelligently what is set before thee, but worthily to reflect on the magnitude of the favor? And what is it, so to put to thy hand, as knowing that thou art bound to make similar preparations, but as I have already said, that, as Christ laid down His life for us, so we also ought to lay down our lives for the brethren? For as the Apostle Peter also says, “Christ suffered for us, leaving us an example, that we should follow His steps.”[1 Peter 2:21] This is to make similar preparations. This it was that the blessed martyrs did in their burning love; and if we celebrate their memories in no mere empty form, and, in the banquet whereat they themselves were filled to the full, approach the table ... 1. Lord, in exhorting His servants to endure with patience the hatred of the world, proposes to them no greater and better example than His own; seeing that, as the Apostle Peter says, “Christ suffered for us, leaving us an example, that we should follow His steps.”[1 Peter 2:21] And if we really do so, we do it by His assistance, who said, “Without me ye can do nothing.” But further, to those to whom He had already said, “If the world hate you, know that it hated me before [it hated] you,” He now also says in the word you have just been hearing, when the Gospel was read, “Remember my word that I said unto you, The servant is not greater ... ... it has not received? Did it not receive this, that it should do no evil, but all good things, when it was assumed into the unity of His person by the Word, by whom all things were made? But how has He finished the work which was committed unto Him to do, when there still remains the trial of the passion wherein He especially furnished His martyrs with the example they were to follow, whereof, says the apostle Peter, “Christ suffered for us, leaving us an example, that we should follow His steps:”[1 Peter 2:21] but just that He says He has finished, what He knew with perfect certainty that He would finish? Just as long before, in prophecy, He used words in the past tense, when what He said was to take place very many years afterwards: “They pierced,” He ... ... as the Rock, Peter as the Church. This Church, accordingly, which Peter represented, so long as it lives amidst evil, by loving and following Christ is delivered from evil. But its following is the closer in those who contend even unto death for the truth. But to the universality [of the Church] is it said, “Follow me,” even as it was for the same universality that Christ suffered: of whom this same Peter saith, “Christ suffered for us, leaving us an example, that we should follow His footsteps.”[1 Peter 2:21] This, then, you see is why it was said to him, “Follow me.” But there is another, an immortal life, that is not in the midst of evil: there we shall see face to face what is seen here through a glass and in a riddle, even when much progress is made ... 8. “The law of the Lord is undefiled, converting souls” (ver. 7). The law of the Lord, therefore, is Himself who came to fulfil the law, not to destroy it; an undefiled law, “Who did no sin, neither was guile found in His mouth,”[1 Peter 2:22] not oppressing souls with the yoke of bondage, but converting them to imitate Him in liberty. “The testimony of the Lord is sure, giving wisdom to babes.” “The testimony of the Lord is sure;” for, “no man knoweth the Father save the Son, and he to whomsoever the Son will reveal Him,” which things have been hidden from the wise and revealed to babes; for, “God resisteth the proud, ... ... worshipped but One God? It was however done as a figurative act: and he departed. For he did not anoint the stone, and come to worship there constantly, and to perform sacrifice there. It was the expression of a mystery; not the commencement of sacrilege. And notice the meaning of “the stone.” “The Stone which the builders refused, this is become the head of the corner.” Notice here a great mystery. The “Stone” is Christ. Peter calls Him “a living Stone, disallowed indeed of men, but chosen of God.”[1 Peter 2:4] And the stone is set at “the head,” because “Christ is the Head of the man.” And “the stone” was anointed, because “Christ” was so called from His being anointed. And in the revelation of Christ, the ladder from earth to heaven is seen, or from ... 28. “With gladness and rejoicing shall they be brought and shall be led into the Temple of the King” (ver. 15). The “Temple of the King” is the Church itself: it is the Church itself that enters into “the Temple of the King.” Whereof is that Temple constructed? Of the men who enter the Temple? Who but God’s “faithful” ones are its “living stones”?[1 Peter 2:4] “They shall be led into the Temple of the King.” For there are virgins without the Temple of the King, the nuns among the heretics: they are virgins, it is true; but what will that profit them, unless they be led into the “Temple of the King”? The “Temple of the King” is in unity: the “Temple of the King” is not ruinous, ... ... thing to be broken, another to be ground to powder. To be broken is less than to be ground to powder: but none grindeth He coming exalted, save whom He brake lying low. For now before His coming He lay low before the Jews, and they stumbled at Him, and were broken; hereafter shall He come in His Judgment, glorious and exalted, great and powerful, not weak to be judged, but strong to judge, and grind to powder those who were broken stumbling at Him. For “A stone of stumbling and a rock of offence,”[1 Peter 2:8] is He to them that believe not. Therefore, brethren, no wonder if the Jews acknowledged not Him, whom as a small stone lying before their feet they despised. They are to be wondered at, who even now so great a mountain will not acknowledge. The Jews ... ... judges, and are generals, and are counts, and are kings? All that are just and good men, having not anything in heart but the most glorious things, which of Thee have been said, City of God. And as if they were doing bond-service in the city which is to pass away, even there by the doctors of the Holy City they are bidden to keep faith with those set over them, “whether with the king as supreme, or with governors as though sent by God for the punishment of evil men, but for the praise of good men: ”[1 Peter 2:13-14] or as servants, that to their masters they should be subject, even Christians to Heathens, and the better should keep faith with the worse, for a time to serve, for everlasting to have dominion. For these things do happen until iniquity do pass ... ... “I have sustained:” but that which is spoken of in “for Thy sake I have sustained,” is. For if thou sustainest because thou hast sinned; for thine own sake thou sustainest, not for the sake of God. For to you what glory is there, saith Peter, if sinning ye are punished, and ye bear it? But if thou sustainest because thou hast kept the commandment of God, truly for the sake of God thou sustainest; and thy reward remaineth for everlasting, because for the sake of God thou hast sustained revilings.[1 Peter 2:20] For to this end He first sustained in order that we might learn to sustain…“Shamelessness hath covered my face.” Shamelessness is what? Not to be confused. Lastly, it seemeth to be as it were a fault, when we say, the man is shameless. Great is the ... ... appear sin, through a good thing hath wrought in me death.” But “He hath set a law,” hath been said, as though it were a yoke upon sinners, whence hath been said, “For upon a just man law hath not been imposed.” It is a testimony then, so far forth as it doth prove anything; but a law so far forth as it doth command; though it is one and the same thing. Wherefore just as Christ is a stone, but to believers for the Head of the corner, while to unbelievers a stone of offence and a rock of scandal;[1 Peter 2:8] so the testimony of the Law to them that use not the Law lawfully, is a testimony whereby sinners are to be convicted as deserving of punishment; but to them that use the same lawfully, is a testimony whereby sinners are shown unto whom they ought ... 35. Lastly there followeth, “and He builded like as of unicorns His sanctification” (ver. 70): or, as some interpreters have made thereof a new word, “His sanctifying.” The unicorns are rightly understood to be those, whose firm hope is uplifted unto that one thing, concerning which another Psalm saith, “One thing I have sought of the Lord, this I will require.” But the sanctifying of God, according to the Apostle Peter, is understood to be a holy people and a royal priesthood.[1 Peter 2:9] But that which followeth, “in the land which He founded for everlasting:” which the Greek copies have εἰς τὸν αἰῶνα, whether it be called by us “for everlasting,” or “for an age,” is at the pleasure of the Latin ... ... the Christian have: for in all his trials he never falls: though pushed, and, as it were, turned over, he falls not: and thus too, whichever way a square stone is turned, it stands erect.…In earthly cities, one thing is the structure of buildings: another thing are the citizens that dwell therein: that city is builded of its own inmates, who are themselves the blocks that form the city, for the very stones are living: “Ye also,” says the Apostle, “as living stones, are built up a spiritual house,”[1 Peter 2:5] words that are addressed to ourselves. Let us then pursue the contemplation of that city. ... meaning of the titles Psalmus Cantici and Canticum Psalmi: and the words, “sons of Core,” are constantly repeated, and have often been explained: so also “to the end;” but what comes next in this title is peculiar. For “Melech” we may translate into Latin “for the chorus,” for chorus is the sense of the Hebrew word Melech. …The Passion of our Lord is here prophesied. Now the Apostle Peter saith, “Christ also suffered for us, leaving us an example, that we should follow His steps;”[1 Peter 2:21] this is the meaning of “to respond.” The Apostle John also saith, “As Christ laid down His life for us, so ought we also to lay down our lives for the brethren;” this also is to respond. But the choir signifies concord, which consists in charity: ... 2. “Confess unto the Lord that He is sweet, because for aye in His mercy” (ver. 1). This confess ye that He is sweet: if ye have tasted, confess. But he cannot confess, who hath not chosen to taste, for whence shall he say that that is sweet, which he knoweth not. But ye if ye have tasted how sweet the Lord is,[1 Peter 2:3] “Confess ye to the Lord that He is sweet.” If ye have tasted with eagerness, break forth with confession. “For aye is His mercy,” that is, for ever. For here “for aye,” is so put, since also in some other places of Scripture, for aye, that is, what in Greek is called εἰς αἰῶνα, is understood for ever. ... ... or desirable.…For it is said of a good failing: “My soul hath a desire and failing to enter into the courts of the Lord.” So also here he saith not, faileth away from Thy salvation, but “faileth for Thy salvation,” that is, towards Thy salvation. This losing ground is therefore good: for it doth indicate a longing after good, not as yet indeed gained, but most eagerly and earnestly desired. But who saith this, save the chosen generation, the royal priesthood, the holy nation, the peculiar people,[1 Peter 2:9] longing for Christ from the origin of the human race even unto the end of this world, in the persons of those who, each in his own time, have lived, are living, or are to live here?…The first seasons of the Church, therefore, had Saints, before the ... 4. “Jerusalem that is being built as a city” (ver. 3). Brethren, when David was uttering these words, that city had been finished, it was not being built. It is some city he speaketh of, therefore, which is now being built, unto which living stones run in faith, of whom Peter saith, “Ye also, as lively stones, are built up a spiritual house;”[1 Peter 2:5] that is, the holy temple of God. What meaneth, ye are built up as lively stones? Thou livest, if thou believest: but if thou believest, thou art made a temple of God; for the Apostle Paul saith, “The temple of God is holy, which temple are ye.” This city is therefore now in building; stones are cut down from the hills by the ... ... solidity and stability Holy Scripture calls it a mountain: or of its purity a virgin, or of its magnificence a queen; or of its relationship to God a daughter; and to express its productiveness it calls her barren who has borne seven: in fact it employs countless names to represent its nobleness. For as the master of the Church has many names: being called the Father, and the way, and the life, and the light, and the arm, and the propitiation, and the foundation, and the door, and the sinless one,[1 Peter 2:22] and the treasure, and Lord, and God, and Son, and the only begotten, and the form of God, and the image of God so is it with the Church itself: does one name suffice to present the whole truth? by no means. But for this reason there are countless ... “And in the confirmation of the Gospel,” he says. So then his bonds were a confirmation of the Gospel, and a defense. And most truly so. How? For if he had shunned bonds, he might have been thought a deceiver; but he that endures every thing, both bonds and affliction, shows that he suffers this for no human reason, but for God, who rewards. For no one would have been willing to die, or to incur such great risks, no one would have chosen to come into collision with such a king,[1 Peter 2:13] I mean Nero, unless he looked to another far greater King. Truly a “confirmation of the Gospel” were his bonds. See how he more than succeeded in turning all things to their opposite. For what they supposed to be a weakness and a detraction, that he calls a ... Ver. 28. “So Christ was once offered.” By whom offered? evidently by Himself. Here he says that He is not Priest only, but Victim also, and what is sacrificed. On this account are [the words] “was offered.” “Was once offered” (he says) “to bear[1 Peter 2:24] the sins of many.” Why “of many,” and not “of all”? Because not all believed. For He died indeed for all, that is His part: for that death was a counterbalance against the destruction of all men. But He did not bear the sins of all men, because they were not willing. 22. The proconsul said, ‘Persuade the people.’ But Polycarp said, ‘As for thee, I thought thee worthy of an explanation; for we have been taught to render to princes and authorities ordained by God the honor that is due,[1 Peter 2:13] so long as it does not injure us; but as for these, I do not esteem them the proper persons to whom to make my defense.’ ... spoken. For although he says that he was created, it is not as if he should say that he had arrived at existence from what was not, nor that he himself also was made of nothing like the rest of the creatures, which some have erroneously supposed; but as subsisting, living, pre-existing, and being before the constitution of the whole world; and having been appointed to rule the universe by his Lord and Father: the word created being here used instead of ordained or constituted. Certainly the apostle[1 Peter 2:13] expressly called the rulers and governors among men creature, when he said, “Submit yourselves to every human creature for the Lord’s sake; whether to the king as supreme, or to governors as those sent by him.” The prophet also when he says, ... Against XII. —Passion is proper to the passible; the impassible is above passions. It was then the form of the servant that suffered, the form of God of course dwelling with it, and permitting it to suffer on account of the salvation brought forth of the sufferings, and making the sufferings its own on account of the union. Therefore it was not the Christ[1 Peter 2:21] who suffered, but the man assumed of us by God. Wherefore also the blessed Isaiah exclaims in his prophecy, “A man of sorrows and acquainted with grief.” And the Lord Christ Himself said to the Jews, “Why seek ye to kill me, a man that hath told you the truth?” But what is threatened with death is not the very life, ... ... contrary, are quickened and sustained by Him. 7. For if the sun too, which was made by Him, and which we see, as it revolves in the heaven, is not defiled by touching the bodies upon earth, nor is it put out by darkness, but on the contrary itself illuminates and cleanses them also, much less was the all-holy Word of God, Maker and Lord also of the sun, defiled by being made known in the body; on the contrary, being incorruptible, He quickened and cleansed the body also, which was in itself mortal: “who[1 Peter 2:22] did,” for so it says, “no sin, neither was guile found in His mouth.” ... conceive the whole Word Himself to be flesh, but to have put on flesh and become man, and on hearing, ‘Christ hath become a curse for us,’ and ‘He hath made Him sin for us who knew no sin,’ we do not simply conceive this, that whole Christ has become curse and sin, but that He has taken on Him the curse which lay against us (as the Apostle has said, ‘Has redeemed us from the curse,’ and ‘has carried,’ as Isaiah has said, ‘our sins,’ and as Peter has written, ‘has borne them in the body on the wood[1 Peter 2:24] ’); so, if it is said in the Proverbs ‘He created,’ we must not conceive that the whole Word is in nature a creature, but that He put on the created body and that God created Him for our sakes, preparing for Him the created body, as it is written, ... ... works of the Godhead, because the Godhead was in it, for the body was God’s. And well has the Prophet said ‘carried;’ and has not said, ‘He remedied our infirmities,’ lest, as being external to the body, and only healing it, as He has always done, He should leave men subject still to death; but He carries our infirmities, and He Himself bears our sins, that it might be shewn that He has become man for us, and that the body which in Him bore them, was His own body; and, while He received no hurt[1 Peter 2:24] Himself by ‘bearing our sins in His body on the tree,’ as Peter speaks, we men were redeemed from our own affections, and were filled with the righteousness of the Word. ... my brethren, how shall we admire the loving-kindness of the Saviour? With what power, and with what a trumpet should a man cry out, exalting these His benefits! That not only should we bear His image, but should receive from Him an example and pattern of heavenly conversation; that as He hath begun, we should go on, that suffering, we should not threaten, being reviled, we should not revile again, but should bless them that curse, and in everything commit ourselves to God who judgeth righteously[1 Peter 2:21-23]. For those who are thus disposed, and fashion themselves according to the Gospel, will be partakers of Christ, and imitators of apostolic conversation, on account of which they shall be deemed worthy of that praise from him, with which he praised ... ... proved, unless there has first been the calumny of Antichrist? And, finally, how can a man behold virtue with his eyes, unless the iniquity of the very wicked has previously appeared? Thus even our Lord and Saviour Jesus Christ comes before us, when He would shew men how to suffer, Who when He was smitten bore it patiently, being reviled He reviled not again, when He suffered He threatened not, but He gave His back to the smiters, and His cheeks to buffetings, and turned not His face from spitting[1 Peter 2:23]; and at last, was willingly led to death, that we might behold in Him the image of all that is virtuous and immortal, and that we, conducting ourselves after these examples, might truly tread on serpents and scorpions, and on all the power of the ... 2. But if they are in doubt whether He is God at all, let them reverence Thomas, who handled the Crucified and pronounced Him Lord and God. Or let them fear the Lord Himself, who said, after washing the feet of the disciples: ‘Ye call Me Lord and Master, and ye say well, for so I am.’ But in the same body in which He was when he washed their feet, He also carried up our sins to the Tree[1 Peter 2:24]. And He was witnessed to as Master of Creation, in that the Sun withdrew his beams and the earth trembled and the rocks were rent, and the executioners recognised that the Crucified was truly Son of God. For the Body they beheld was not that of some man, but of God, being in which, even when being ... ... to this day; they make bare their feet, they crouch in sackcloth, they roll in ashes. And to make their superstition complete, they follow a foolish custom of the Pharisees, and eat lentils, to show, it would seem, for what poor fare they have lost their birthright. Of course they are right to weep, for as they do not believe in the Lord’s resurrection they are being made ready for the advent of antichrist. But we who have put on Christ and according to the apostle are a royal and priestly race,[1 Peter 2:9] we ought not to grieve for the dead. “Moses,” the Scripture tells us, “said unto Aaron and unto Eleazar, and unto Ithamar, his sons that were left: Uncover not your heads, neither rend your clothes; lest ye die, and lest wrath come upon all the ... ... give me a chance of replying to his eloquence. I can return bite for bite, if I like; when hurt myself, I can fix my teeth in my opponent. I too have had a liberal education. As Juvenal says, “I also have often withdrawn my hand from the ferule.” Of me, too, it may be said in the words of Horace, “Flee from him; he has hay on his horn.” But I prefer to be a disciple of Him who says, “I gave my back to the smiters…I hid not my face from shame and spitting.” When He was reviled He reviled not again.[1 Peter 2:23] After the buffeting, the cross, the scourge, the blasphemies, at the very last He prayed for His crucifiers, saying, “Father, forgive them, for they know not what they do.” I, too, pardon the error of a brother. He has been deceived, I feel sure, by ... 4. What troubles matrimony involves you have learned in the marriage state itself; you have been surfeited with quails’ flesh even to loathing; your mouth has been filled with the gall of bitterness; you have expelled the indigestible and unwholesome food; you have relieved a heaving stomach. Why will you again swallow what has disagreed with you? “The dog is turned to his own vomit again and the sow that was washed to her wallowing in the mire.”[1 Peter 2:22] Even brute beasts and flying birds do not fall into the same snares twice. Do you fear extinction for the line of Camillus if you do not present your father with some little fellow to crawl upon his breast and slobber his neck? As if all who marry have children! and as if ... ... in different terms. In his epistle to the Romans the same apostle quotes these words from Isaiah: “Behold I lay in Sion a stumbling-stone and rock of offence,” a rendering which is at variance with the Greek version yet agrees with the original Hebrew. The Septuagint gives an opposite meaning, “that you fall not on a stumblingstone nor on a rock of offence.” The apostle Peter agrees with Paul and the Hebrew, writing: “but to them that do not believe, a stone of stumbling and a rock of offence.”[1 Peter 2:8] From all these passages it is clear that the apostles and evangelists in translating the old testament scriptures have sought to give the meaning rather than the words, and that they have not greatly cared to preserve forms or constructions, so long ... ... means a breach of chastity. He that lives in pleasure is dead while he lives, and he that drinks himself drunk is not only dead but buried. One hour’s debauch makes Noah uncover his nakedness which through sixty years of sobriety he had kept covered. Lot in a fit of intoxication unwittingly adds incest to incontinence, and wine overcomes the man whom Sodom failed to conquer. A bishop that is a striker is condemned by Him who gave His back to the smiters, and when He was reviled reviled not again.[1 Peter 2:23] “But moderate”; one good thing is set over against two evil things. Drunkenness and passion are to be held in check by moderation. “Not a brawler, not covetous.” Nothing is more overweening than the assurance of the ignorant who fancy that incessant ... ... paradise because she had eaten of the forbidden fruit. Elijah on the other hand after forty days of fasting was carried in a fiery chariot into heaven. For forty days and forty nights Moses lived by the intimate converse which he had with God, thus proving in his own case the complete truth of the saying, “man doth not live by bread only but by every word that proceedeth out of the mouth of the Lord.” The Saviour of the world, who in His virtues and His mode of life has left us an example to follow,[1 Peter 2:21] was, immediately after His baptism, taken up by the spirit that He might contend with the devil, and after crushing him and overthrowing him might deliver him to his disciples to trample under foot. For what says the apostle? “God shall bruise Satan ... ... So far as they are the former you admit that they are rightly laid upon us; but so far as they are the latter you allege that blame attaches not to us who have received them but to God who has imposed them on us. What! has God commanded me to be what He is, to put no difference between myself and my creator, to be greater than the greatest of the angels, to have a power which no angels possess? Sinlessness is made a characteristic of Christ, “who did no sin neither was guile found in his mouth.”[1 Peter 2:22] But if I am sinless as well as He, how is sinlessness any longer His distinguishing mark? for if this distinction exists, your theory becomes fatal to itself. O. I will answer you in your own words. If a layman confesses his error, how is it he continues a layman? Let him lay aside his lay-priesthood, that is, his baptism, and I grant pardon to the penitent. For it is written “He made us to be a kingdom, to be priests unto his God and Father.” And again,[1 Peter 2:9] “A holy nation, a royal priesthood, an elect race.” Everything which is forbidden to a Christian, is forbidden to both bishop and layman. He who does penance condemns his former life. If a penitent bishop may not continue what he was, neither may a penitent layman remain in that state on account of which he confesses himself a penitent. ... is written, ye shall be holy; for I am holy. For we were not redeemed with contemptible things, with silver or gold; but with the precious blood of a lamb without spot, Jesus Christ, that we might purify our souls in obedience to the truth, having been begotten again not of corruptible seed, but of incorruptible, through the word of God, who liveth and abideth. And as living stones let us be built up a spiritual house, an holy priesthood offering up spiritual sacrifices through Christ our Lord.[1 Peter 2:9] For we are an elect race, a royal priesthood, a holy nation, a people for God’s own possession. Christ died for us in the flesh. Let us arm ourselves with the same conversation as did Christ; for he that hath suffered in the flesh hath ceased from ... ... 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 as he walked.” Our opponent may choose whichever of the two he likes; we give him his choice. Does he abide in Christ, or not? If he abide, let him then walk as Christ walked. But if there is rashness in professing to copy the virtues of our Lord, he does not abide in Christ, for he does not walk as did Christ.[1 Peter 2:22] “He did not sin, neither was guile found in his mouth: when he was reviled, he reviled not again, and as a lamb is dumb before its shearer, so opened he not his mouth.” To Him came the prince of this world, and found nothing in Him: although He had ... ... novice; but baptism annuls old sins, does not bestow new virtues; it looses from prison, and promises rewards to the released if he will work. Seldom or never, I say, is there a man who has all the virtues which a bishop should have. And yet if a bishop lacked one or two of the virtues in the list, it does not follow that he can no longer be called righteous, nor will he be condemned for his deficiencies, but will be crowned for what he has. For to have all and lack nothing is the virtue of Him[1 Peter 2:22] “Who did no sin; neither was guile found in His mouth; Who, when He was reviled, reviled not again;” Who, confident in the consciousness of virtue, said, “Behold the prince of this world cometh, and findeth nothing in me;” “Who, being in the form of ... ... men, but indicating as it were by the title His kingly, and stedfast, and confident nature: a Lion He is also called in opposition to the lion our adver sary, who roars and devours those who have been deceived. For the Saviour came, not as having changed the gentleness of His own nature, but as the strong Lion of the tribe of Judah, saving them that believe, but treading down the adversary. He is called a Stone, not a lifeless stone, cut out by men’s hands, but a chief corner-stone[1 Peter 2:4-6], on whom whosoever believeth shall not be put to shame. ... not the Blood of the Only-begotten much rather save? If any disbelieve the power of the Crucified, let him ask the devils; if any believe not words, let him believe what he sees. Many have been crucified throughout the world, but by none of these are the devils scared; but when they see even the Sign of the Cross of Christ, who was crucified for us, they shudder. For those men died for their own sins, but Christ for the sins of others; for He did no sin, neither was guile found in His mouth[1 Peter 2:22]. It is not Peter who says this, for then we might suspect that he was partial to his Teacher; but it is Esaias who says it, who was not indeed present with Him in the flesh, but in the Spirit foresaw His coming in the flesh. Yet why now bring the ... ... for smiting or striking hastily, for He turned the other cheek also to the smiter; not for despising the Law, for He was the fulfiller of the Law; not for reviling a prophet, for it was Himself who was proclaimed by the Prophets; not for defrauding any of their hire, for He ministered without reward and freely; not for sinning in words, or deeds, or thoughts, He who did no sin, neither was guile found in His mouth; who when He was reviled, reviled not again; when He suffered, threatened not[1 Peter 2:22-23]; who came to His passion, not unwillingly, but willing; yea, if any dissuading Him say even now, Be it far from Thee, Lord, He will say again, Get thee behind Me, Satan. ... earth. For we were enemies of God through sin, and God had appointed the sinner to die. There must needs therefore have happened one of two things; either that God, in His truth, should destroy all men, or that in His loving-kindness He should cancel the sentence. But behold the wisdom of God; He preserved both the truth of His sentence, and the exercise of His loving-kindness. Christ took our sins in His body on the tree, that we by His death might die to sin, and live unto righteousness[1 Peter 2:24]. Of no small account was He who died for us; He was not a literal sheep; He was not a mere man; He was more than an Angel; He was God made man. The transgression of sinners was not so great as the righteousness of Him who died for them; the sin ... ... the exact truth concerning His tomb also, where He is laid, and where we shall seek Him? And they say, Look into the solid rock which ye have hewn. Look in and behold. Thou hast in the Gospels In a sepulchre hewn in stone, which was hewn out of a rock. And what happens next? What kind of door has the sepulchre? Again another Prophet says, They cut off My life in a dungeon, and cast a stone upon Me. I, who am the Chief corner-stone, the elect, the precious[1 Peter 2:6], lie for a little time within a stone—I who am a stone of stumbling to the Jews, and of salvation to them who believe. The Tree of life, therefore was planted in the earth, that the earth which had been cursed might enjoy the blessing, and ... Wherefore putting away all filthiness, and all guile, and evil speaking[1 Peter 2:1] , &c. ... the flashing rays of the Spirit, with no admixture or disturbance of the divine light by anything earthly or clouded, until we come to the source of the effulgence which we enjoy here, and regret and desire are alike stayed, when our mirrors pass away in the light of truth. The other wills that I should come forward, and bear fruit for the common good, and be helped by helping others; and publish the Divine light, and bring to God a people for His own possession, a holy nation, a royal priesthood,[1 Peter 2:9] and His image cleansed in many souls. And this, because, as a park is better than and preferable to a tree, the whole heaven with its ornaments to a single star, and the body to a limb, so also, in the sight of God, is the reformation of a whole ... ... them to break their bread to the hungry, to gather together the poor that have no shelter, to cover their nakedness and not neglect those of the same blood, and now especially that we may gain a benefit from our need instead of from abundance, a result which pleases God more than plentiful offerings and large gifts. After this, nay before it, show thyself, I pray, a Moses, or Phinehas to-day. Stand on our behalf and make atonement, and let the plague be stayed, either by the spiritual sacrifice,[1 Peter 2:5] or by prayer and reasonable intercession. Restrain the anger of the Lord by thy mediation: avert any succeeding blows of the scourge. He knoweth to respect the hoar hairs of a father interceding for his children. Intreat for our past wickedness: be ... ... follows. For I am persuaded that you are to some extent partakers of Him, so that I will go into the question with you as kindred souls. Either shew me some mean between lordship and servitude, that I may there place the rank of the Spirit; or, if you shrink from imputing servitude to Him, there is no doubt of the rank in which you must place the object of your search. But you are dissatisfied with the syllables, and you stumble at the word, and it is to you a stone of stumbling and a rock of offence;[1 Peter 2:8] for so is Christ to some minds. It is only human after all. Let us meet one another in a spiritual manner; let us be full rather of brotherly than of self love. Grant us the Power of the Godhead, and we will give up to you the use of the Name. ... ... Revelation, that each Church has its guardian, Prepare ye the way of My people, and cast away the stones from the way, that there may be no stumblingblock or hindrance for the people in the divine road and entrance, now, to the temples made with hands, but soon after, to Jerusalem above, and the Holy of holies there, which will, I know, be the end of suffering and struggle to those who here bravely travel on the way. Among whom are ye also called to be Saints, a people of possession, a royal priesthood,[1 Peter 2:9] the most excellent portion of the Lord, a whole river from a drop, a heavenly lamp from a spark, a tree from a grain of mustard seed, on which the birds come and lodge. ... attention to their own immediate concerns, and, if these were safe, troubled themselves no further, being incapable of any great and chivalrous design or undertaking; he, moderate as he was in all other respects, could not be moderate in this, but with head erect, casting his mental eye about him, took in the whole world over which the word of salvation has made its way. And when he saw the great heritage of God, purchased by His own words and laws and sufferings, the holy nation, the royal priesthood,[1 Peter 2:9] in such evil plight that it was torn asunder into ten thousand opinions and errors: and the vine brought out of Egypt and transplanted, the Egypt of impious and dark ignorance, which had grown to such beauty and boundless size that the whole earth ... 16. their contention is that to use the phrase “with him” is altogether strange and unusual, while “through him” is at once most familiar in Holy Scripture, and very common in the language of the brotherhood.[1 Peter 2:17] What is our answer to this? We say, Blessed are the ears that have not heard you and the hearts that have been kept from the wounds of your words. To you, on the other hand, who are lovers of Christ, I say that the Church recognizes both uses, and deprecates neither as subversive of the other. For whenever we are contemplating the majesty of the nature of the Only Begotten, and the excellence ... ... swear nor lie. He ought not to speak evil; to do violence; to fight; to avenge himself; to return evil for evil; to be angry. The Christian ought to be patient, whatever he have to suffer, and to convict the wrong-doer in season, not with the desire of his own vindication, but of his brother’s reformation, according to the commandment of the Lord. The Christian ought not to say anything behind his brother’s back with the object of calumniating him, for this is slander, even if what is said is true.[1 Peter 2:1] He ought to turn away from the brother who speaks evil against him; he ought not to indulge in jesting; he ought not to laugh nor even to suffer laugh makers. He must not talk idly, saying things which are of no service to the hearers nor to such ... The voice should be modulated; no one ought to answer another, or do anything, roughly or contemptuously, but in all things moderation and respect should be shewn to every one.[1 Peter 2:17] No wily glances of the eye are to be allowed, nor any behaviour or gestures which grieve a brother and shew contempt. Any display in cloak or shoes is to be avoided; it is idle ostentation. Cheap things ought to be used for bodily necessity; and nothing ought to be spent beyond what is necessary, or for mere extravagance; this is a misuse of our property. The Christian ought not to seek for honour, or claim ... ... evident that our Lord assumed the natural affections to establish His real incarnation, and not by way of semblance of incantation, and that all the affections derived from evil that besmirch the purity of our life, He rejected as unworthy of His unsullied Godhead. It is on this account that He is said to have been “made in the likeness of flesh of sin;” not, as these men hold, in likeness of flesh, but of flesh of sin. It follows that He took our flesh with its natural afflictions, but “did no sin.”[1 Peter 2:22] Just as the death which is in the flesh, transmitted to us through Adam, was swallowed up by the Godhead, so was the sin taken away by the righteousness which is in Christ Jesus, so that in the resurrection we receive back the flesh neither liable ... ... about them. And if boys quickly come to quarrel one with the other, they are easily calmed down again, and quickly come together with even greater friendliness. They do not know how to act deceitfully and artfully. Do not condemn these children, of whom the Lord says: “Except ye be converted and become as this child, ye shall not enter into the kingdom of heaven.” So also the Lord Himself, Who is the Power of God, as a Boy, when He was reviled, reviled not again, when He was struck, struck not back.[1 Peter 2:23] Set then thy mind on this—like a child never to keep an injury in mind, never to show malice, but that all things may be done blamelessly by thee. Regard not the return made thee by others. Hold thy ground. Guard the simplicity and purity of thy ... 109. Therefore do you also crucify sin, that you may die to sin; he who dies to sin lives to God; do you live to Him Who spared not His own Son, that in His body He might crucify our passions. For Christ died for us, that we might live in His revived Body. Therefore not our life but our guilt died in Him, “Who,” it is said, “bare our sins in His own Body on the tree; that being set free from our sins we might live in righteousness, by the wound of Whose stripes we are healed.”[1 Peter 2:24] 135. But they are unable to show us this, and demand our authority from us, namely, that we should show by texts that the Holy Spirit has not sinned, as it is said of the Son that He did no sin.[1 Peter 2:22] Let them learn that we teach by authority of the Scriptures; for it is written: “For in Wisdom is a Spirit of understanding, holy, one only, manifold, subtle, easy to move, eloquent, undefiled.” The Scripture says He is undefiled, has it lied concerning the Son, that you should believe it to have lied concerning the Spirit? For the prophet said in the same place concerning Wisdom, that nothing that ... 95. A glorious remedy—to have consolation of Christ! For He bore these things with surpassing patience for our sakes—and we forsooth cannot bear them with common patience for the glory of His Name! Who may not learn to forgive, when assailed, seeing that Christ, even on the Cross, prayed,—yea, for them that persecuted Him? See you not that those weaknesses, as you please to call them, of Christ’s are your strength?[1 Peter 2:24] Why question Him in the matter of remedies for us? His tears wash us, His weeping cleanses us,—and there is strength in this doubt, at least, that if you begin to doubt, you will despair. The greater the insult, the greater is the gratitude due. ... maidens not to look for the embraces of men, but to yield the purity of their bodies and minds to the service of the Holy Spirit rather than to a husband. Christ is the beginning of frugality, for He became poor, though He was rich. Christ is the beginning of patience, for when He was reviled, He reviled not again, when He was struck, He did not strike back. Christ is the beginning of humility, for He took the form of a servant, though in the majesty of His power He was equal with God the Father.[1 Peter 2:23] From Him each several virtue has taken its origin. 86. You see what it is in respect whereof the writer calls Him created: “In so far as He took upon Him the seed of Abraham;” plainly asserting the begetting of a body. How, indeed, but in His body did He expiate the sins of the people? In what did He suffer, save in His body—even as we said above: “Christ having suffered in the flesh”? In what is He a priest, save in that which He took to Himself from the priestly nation?[1 Peter 2:9] 93. Indeed, it was to debar the impious teaching of Arian enmity that Saint Peter himself asserted the dominion of the Father and the Son to be one, saying: “Wherefore, my brethren, labour to make your calling and election sure, for so doing you shall not go astray, for thus your entrance into the eternal realm of God and our Lord and Saviour Jesus Christ shall be granted with the greater abundance of grace.”[1 Peter 2:10-11] 53. Which of these three different causes of impossibility, think you, which we have enumerated (setting aside the fourth) can we meetly assign to the case of the Son of God? Is He naturally insensible and immovable, like a stone? He is indeed a stone of stumbling to the wicked, a cornerstone for the faithful;[1 Peter 2:7] but He is not insensible, upon Whom the faithful affection of sentient peoples are stayed. He is not an immovable rock, “for they drank of a Rock that followed them, and that Rock was Christ.” The work of the Father, then, is not rendered impossible to Christ by diversity of nature. 157. Or as Peter said: “Submit yourselves to every human creature”?[1 Peter 2:13] But Christ was certainly not so subject. ... Lord is good, blessed is the man that hopeth in Him.” In that sacrament is Christ, because it is the Body of Christ, it is therefore not bodily food but spiritual. Whence the Apostle says of its type: “Our fathers ate spiritual food and drank spiritual drink,” for the Body of God is a spiritual body; the Body of Christ is the Body of the Divine Spirit, for the Spirit is Christ, as we read: “The Spirit before our face is Christ the Lord.” And in the Epistle of Peter we read: “Christ died for us.”[1 Peter 2:21] Lastly, that food strengthens our heart, and that drink “maketh glad the heart of man,” as the prophet has recorded. 112. Masters, command your servants not as being below you in rank, but as remembering that they are sharers of the same nature as yourselves.[1 Peter 2:18] Servants, serve your masters with good will, for each ought patiently to support that to which he is born, and be obedient not only to good but also to froward masters. For what thanks has your service if you zealously serve good masters? But if you thus serve the froward also you gain merit; for the free also have no reward, if when they transgress they are punished by the judges, but this is their merit to suffer without ... ... but takes a lasting and inseparable and continual possession of him in whom it has begun, and is not lessened by any allurements of temporal joy or delights, as is sometimes the case with that fear which is cast out. This then is the fear belonging to perfection, with which we are told that the God-man, who came not only to redeem mankind, but also to give us a pattern of perfection and example of goodness, was filled. For the true Son of God “who did no sin neither was guile found in His mouth,”[1 Peter 2:22] could not feel that servile fear of punishment. ... rule of sin, fancies that he has received the grace of Christ, simply and solely for this, that by this dangerous liberty of his he may make himself none of His, and falls into that state, which the Apostle Peter warns us to avoid, saying: “Act as free, and not having your liberty as a cloak of wickedness.” The blessed Apostle Paul also says: “For ye, brethren, were called to liberty,” i.e., that ye might be free from the dominion of sin, “only use not your liberty for an occasion of the flesh,”[1 Peter 2:16] i.e., believe that the doing away with the commands of the law is a licence to sin. But this liberty, the Apostle Paul teaches us is nowhere but where the Lord is dwelling, for he says: “The Lord is the Spirit, but where the Spirit of the Lord is ... ... people, He said, “But ye, whom do ye say that I am?” Me, that is, who am the Son of Man, and whom ye see in the form of a slave, and in true flesh, whom do ye say that I am? Whereupon blessed Peter, whose divinely inspired confession was destined to profit all nations, said, “Thou art Christ, the Son of the living God290290 S. Matt. xvi. 13–16..” And not undeservedly was he pronounced blessed by the Lord, drawing from the chief corner-stone[1 Peter 2:6] the solidity of power which his name also expresses, he, who, through the revelation of the Father, confessed Him to be at once Christ and Son of God: because the receiving of the one of these without the other was of no ... But you, dearly beloved, whom I address in no less earnest terms than those of the blessed Apostle Peter, “a chosen race, a royal priesthood, a holy nation, a people for God’s own possession[1 Peter 2:9],” built upon the impregnable rock, Christ, and joined to the Lord our Saviour by His true assumption of our flesh, remain firm in that Faith, which you have professed before many witnesses, and in which you were reborn through water and the Holy Ghost, and received the anointing of salvation, and the seal of eternal life. But “if any one preach to you any thing ... ... the world, Christ admits to heaven: and on those for whom He had not yet spent His redeeming blood, He already bestows the dignity of martyrdom. Lift your faithful hearts then, dearly-beloved, to the gracious blaze of eternal light, and in adoration of the mysteries dispensed for man’s salvation give your diligent heed to the things which have been wrought on your behalf. Love the purity of a chaste life, because Christ is the Son of a virgin. “Abstain from fleshly lusts which war against the soul[1 Peter 2:11],” as the blessed Apostle, present in his words as we read, exhorts us, “In malice be ye children,” because the Lord of glory conformed Himself to the infancy of mortals. Follow after humility which the Son of ... example, that they might apprehend the one by being born again, and follow the other by imitation. For the blessed Apostle Peter teaches this, saying, “Christ suffered for us, leaving you an example that ye should follow His steps. Who did no sin, neither was guile found in His mouth. Who when He was reviled, reviled not: when He suffered, threatened not, but gave Himself up to His unjust judge. Who Himself bare our sins in His body on the tree, that being dead to sins, we may live to righteousness[1 Peter 2:21-24].” ... sojourning in the vale of this world, in which, even though they meet with some attractions, they must not sinfully embrace them, but bravely pass through them. For to this devotion the blessed Apostle Peter arouses us, and entreating us with that loving eagerness which he conceived for feeding Christ’s sheep by the threefold profession of love for the Lord, says, “dearly-beloved, I beseech you, as strangers and pilgrims, abstain from fleshly lusts which war against the soul[1 Peter 2:11].” But for whom do fleshly pleasures wage war, if not for the devil, whose delight it is to fetter souls that strive after things above, with the enticements of corruptible good things, and to draw them away from those abodes from which he himself ... ... wast the teacher of error, wast made the disciple of Truth. These are thy holy Fathers and true shepherds, who gave thee claims to be numbered among the heavenly kingdoms, and built thee under much better and happier auspices than they, by whose zeal the first foundations of thy walls were laid: and of whom the one that gave thee thy name defiled thee with his brother’s blood. These are they who promoted thee to such glory, that being made a holy nation, a chosen people, a priestly and royal state[1 Peter 2:9], and the head of the world through the blessed Peter’s holy See thou didst attain a wider sway by the worship of God than by earthly government. For although thou wert increased by many victories, and didst extend thy rule on ...Ante-Nicene Fathers, Volume 2, page 394, footnote 9 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book III (HTML)
CCEL Footnote 2561 (In-Text, Margin)
Ante-Nicene Fathers, Volume 2, page 394, footnote 9 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book III (HTML)
CCEL Footnote 2561 (In-Text, Margin)
Ante-Nicene Fathers, Volume 2, page 585, footnote 1 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Fragments of Clemens Alexandrinus (HTML)
CCEL Footnote 3830 (In-Text, Margin)
Ante-Nicene Fathers, Volume 3, page 155, footnote 5 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
An Answer to the Jews. (HTML)
Of Circumcision and the Supercession of the Old Law. (HTML)
CCEL Footnote 1186 (In-Text, Margin)
Ante-Nicene Fathers, Volume 3, page 165, footnote 1 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
An Answer to the Jews. (HTML)
Concerning the Passion of Christ, and Its Old Testament Predictions and Adumbrations. (HTML)
CCEL Footnote 1315 (In-Text, Margin)
Ante-Nicene Fathers, Volume 3, page 171, footnote 8 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
An Answer to the Jews. (HTML)
Argument from the Destruction of Jerusalem and Desolation of Judea. (HTML)
CCEL Footnote 1433 (In-Text, Margin)
Ante-Nicene Fathers, Volume 3, page 172, footnote 3 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
An Answer to the Jews. (HTML)
Conclusion. Clue to the Error of the Jews. (HTML)
CCEL Footnote 1447 (In-Text, Margin)
Ante-Nicene Fathers, Volume 3, page 365, footnote 6 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book IV. In Which Tertullian Pursues His Argument. Jesus is the Christ of the Creator. He Derives His Proofs from St. Luke's Gospel; That Being the Only Historical Portion of the New Testament Partially Accepted by Marcion. This Book May Also Be Regarded as a Commentary on St. Luke. It Gives Remarkable Proof of Tertullian's Grasp of Scripture, and Proves that “The Old Testament is Not Contrary to the New.“ It Also Abounds in Striking Expositions of Scriptural Passages, Embracing Profound Views of Revelation, in Connection with the Nature of Man. (HTML)
Christ's Connection with the Creator Shown. Many Quotations Out of the Old Testament Prophetically Bear on Certain Events of the Life of Jesus--Such as His Ascent to Praying on the Mountain; His Selection of Twelve Apostles; His Changing Simon's Name to Peter, and Gentiles from Tyre and Sidon Resorting to Him. (HTML)
Ante-Nicene Fathers, Volume 3, page 645, footnote 4 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Scorpiace. (HTML)
Chapter XII. (HTML)
CCEL Footnote 8293 (In-Text, Margin)
Ante-Nicene Fathers, Volume 3, page 648, footnote 2 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Scorpiace. (HTML)
Chapter XIV. (HTML)
CCEL Footnote 8323 (In-Text, Margin)
Ante-Nicene Fathers, Volume 3, page 690, footnote 12 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Prayer. (HTML)
Of the Spiritual Victim, Which Prayer is. (HTML)
CCEL Footnote 8936 (In-Text, Margin)
Ante-Nicene Fathers, Volume 4, page 428, footnote 2 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
I (HTML)
Chapter LXIX (HTML)
Ante-Nicene Fathers, Volume 4, page 503, footnote 3 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book IV (HTML)
Chapter XV (HTML)
Ante-Nicene Fathers, Volume 4, page 547, footnote 2 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book V (HTML)
Chapter X (HTML)
Ante-Nicene Fathers, Volume 4, page 647, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VIII (HTML)
Chapter XIX (HTML)
Ante-Nicene Fathers, Volume 5, page 284, footnote 7 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Epistles of Cyprian. (HTML)
To Rogatianus the Presbyter, and the Other Confessors. A.D. 250. (HTML)
CCEL Footnote 2161 (In-Text, Margin)
Ante-Nicene Fathers, Volume 5, page 486, footnote 8 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
On the Advantage of Patience. (HTML)
CCEL Footnote 3605 (In-Text, Margin)
Ante-Nicene Fathers, Volume 5, page 494, footnote 5 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
On Jealousy and Envy. (HTML)
CCEL Footnote 3667 (In-Text, Margin)
Ante-Nicene Fathers, Volume 5, page 545, footnote 5 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book III. (HTML)
Ante-Nicene Fathers, Volume 6, page 324, footnote 9 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
The Banquet of the Ten Virgins; or Concerning Chastity. (HTML)
Theopatra. (HTML)
The Author Goes on with the Interpretation of the Same Passage. (HTML)
Ante-Nicene Fathers, Volume 6, page 387, footnote 5 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
Oration Concerning Simeon and Anna On the Day that They Met in the Temple. (HTML)
CCEL Footnote 3036 (In-Text, Margin)
Ante-Nicene Fathers, Volume 6, page 393, footnote 2 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
Oration Concerning Simeon and Anna On the Day that They Met in the Temple. (HTML)
CCEL Footnote 3105 (In-Text, Margin)
Ante-Nicene Fathers, Volume 6, page 523, footnote 10 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Arnobius. (HTML)
The Seven Books of Arnobius Against the Heathen. (Adversus Gentes.) (HTML)
Book VII. (HTML)
Chapter XV. (HTML)
Ante-Nicene Fathers, Volume 7, page 260, footnote 3 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Lactantius (HTML)
A Treatise on the Anger of God Addressed to Donatus (HTML)
Chap. II.—Of the truth and its steps, and of God (HTML)
CCEL Footnote 1638 (In-Text, Margin)
Ante-Nicene Fathers, Volume 7, page 344, footnote 3 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Victorinus (HTML)
Commentary on the Apocalypse of the Blessed John (HTML)
From the first chapter (HTML)
CCEL Footnote 2244 (In-Text, Margin)
Ante-Nicene Fathers, Volume 7, page 377, footnote 10 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
The Teaching of the Twelve Apostles (HTML)
The Teaching of the Twelve Apostles (HTML)
Chapter I.—The Two Ways; The First Commandment (HTML)
CCEL Footnote 2379 (In-Text, Margin)
Ante-Nicene Fathers, Volume 7, page 381, footnote 8 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
The Teaching of the Twelve Apostles (HTML)
The Teaching of the Twelve Apostles (HTML)
Chapter XIII.—Support of Prophets (HTML)
CCEL Footnote 2489 (In-Text, Margin)
Ante-Nicene Fathers, Volume 7, page 381, footnote 11 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
The Teaching of the Twelve Apostles (HTML)
The Teaching of the Twelve Apostles (HTML)
Chapter XIV.—Christian Assembly on the Lord’s Day (HTML)
CCEL Footnote 2493 (In-Text, Margin)
Ante-Nicene Fathers, Volume 7, page 409, footnote 12 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book II. Of Bishops, Presbyters, and Deacons (HTML)
Sec. IV.—On the Management of the Resources Collected for the Support of the Clergy, and the Relief of the Poor (HTML)
CCEL Footnote 2722 (In-Text, Margin)
Ante-Nicene Fathers, Volume 7, page 431, footnote 6 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book III (HTML)
Sec. II.—On Deacons and Deaconesses, the Rest of the Clergy, and on Baptism (HTML)
CCEL Footnote 2920 (In-Text, Margin)
Ante-Nicene Fathers, Volume 7, page 436, footnote 5 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book IV (HTML)
Sec. II.—On Domestic and Social Life (HTML)
CCEL Footnote 2962 (In-Text, Margin)
Ante-Nicene Fathers, Volume 7, page 436, footnote 8 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book IV (HTML)
Sec. II.—On Domestic and Social Life (HTML)
CCEL Footnote 2965 (In-Text, Margin)
Ante-Nicene Fathers, Volume 7, page 446, footnote 12 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book V (HTML)
Sec. III.—On Feast Days and Fast Days (HTML)
CCEL Footnote 3107 (In-Text, Margin)
Ante-Nicene Fathers, Volume 7, page 465, footnote 16 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book VII. Concerning the Christian Life, and the Eucharist, and the Initiation into Christ (HTML)
Sec. I.—On the Two Ways,—The Way of Life and the Way of Death (HTML)
CCEL Footnote 3359 (In-Text, Margin)
Ante-Nicene Fathers, Volume 7, page 490, footnote 1 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book VIII. Concerning Gifts, and Ordinations, and the Ecclesiastical Canons (HTML)
Sec. II.—Election and Ordination of Bishops: Form of Service on Sundays (HTML)
CCEL Footnote 3667 (In-Text, Margin)
Ante-Nicene Fathers, Volume 7, page 501, footnote 8 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book VIII. Concerning Gifts, and Ordinations, and the Ecclesiastical Canons (HTML)
The Ecclesiastical Canons of the Same Holy Apostles (HTML)
CCEL Footnote 3782 (In-Text, Margin)
Ante-Nicene Fathers, Volume 8, page 55, footnote 12 (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)
For True Virginity Perfect Virtue is Necessary. (HTML)
CCEL Footnote 303 (In-Text, Margin)
Ante-Nicene Fathers, Volume 8, page 58, footnote 9 (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)
Continuation of the Subject of Mortification; Dignity of Persons Consecrated to God. (HTML)
CCEL Footnote 377 (In-Text, Margin)
Ante-Nicene Fathers, Volume 8, page 498, footnote 2 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Apocrypha of the New Testament. (HTML)
The Acts of Philip. (HTML)
Of the Journeyings of Philip the Apostle. (HTML)
CCEL Footnote 2165 (In-Text, Margin)
Ante-Nicene Fathers, Volume 9, page 229, 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)
Praise of the Corinthians Continued. (HTML)
CCEL Footnote 4006 (In-Text, Margin)
Ante-Nicene Fathers, Volume 9, page 400, footnote 3 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book X. (HTML)
The Temple Which Christ Says He Will Raise Up is the Church. How the Dry Bones Will Be Made to Live Again. (HTML)
Ante-Nicene Fathers, Volume 9, page 404, footnote 1 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book X. (HTML)
The Temple Spoken of by Christ is the Church. Application to the Church of the Statements Regarding the Building of Solomon's Temple, and the Numbers Stated in that Narrative. (HTML)
Ante-Nicene Fathers, Volume 9, page 466, footnote 12 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XII. (HTML)
The Simpler Interpretation of the Promise About Not Tasting of Death. (HTML)
Ante-Nicene Fathers, Volume 9, page 490, footnote 6 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XIII. (HTML)
The Little Ones and Their Angels. (HTML)
Ante-Nicene Fathers, Volume 9, page 491, footnote 2 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XIII. (HTML)
When the Little Ones are Assigned to Angels. (HTML)
Ante-Nicene Fathers, Volume 9, page 491, footnote 9 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XIII. (HTML)
Close Relationship of Angels to Their “Little Ones.” (HTML)
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 45, footnote 8 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Commencing with the invocation of God, Augustin relates in detail the beginning of his life, his infancy and boyhood, up to his fifteenth year; at which age he acknowledges that he was more inclined to all youthful pleasures and vices than to the study of letters. (HTML)
He Proclaims the Greatness of God, Whom He Desires to Seek and Invoke, Being Awakened by Him. (HTML)
CCEL Footnote 128 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 68, footnote 3 (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)
Concerning that Most Unhappy Time in Which He, Being Deceived, Deceived Others; And Concerning the Mockers of His Confession. (HTML)
CCEL Footnote 268 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 127, footnote 5 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He finally describes the thirty-second year of his age, the most memorable of his whole life, in which, being instructed by Simplicianus concerning the conversion of others, and the manner of acting, he is, after a severe struggle, renewed in his whole mind, and is converted unto God. (HTML)
Having Prayed to God, He Pours Forth a Shower of Tears, And, Admonished by a Voice, He Opens the Book and Reads the Words in Rom. XIII. 13; By Which, Being Changed in His Whole Soul, He Discloses the Divine Favour to His Friend and His Mother. (HTML)
CCEL Footnote 678 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 198, footnote 16 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. (HTML)
All Men Should Become Lights in the Firmament of Heaven. (HTML)
CCEL Footnote 1329 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 203, footnote 9 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. (HTML)
He Explains the Fruits of the Earth (Ver. 29) of Works of Mercy. (HTML)
CCEL Footnote 1401 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 307, footnote 6 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
Letters of St. Augustin (HTML)
Letters of St. Augustin (HTML)
To Januarius (HTML)
CCEL Footnote 1776 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 335, footnote 5 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The history of the city of God from Noah to the time of the kings of Israel. (HTML)
Of the Blessing Which Jacob Promised in Judah His Son. (HTML)
CCEL Footnote 976 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 345, footnote 7 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The history of the city of God from Noah to the time of the kings of Israel. (HTML)
Of Those Things Which a Man of God Spake by the Spirit to Eli the Priest, Signifying that the Priesthood Which Had Been Appointed According to Aaron Was to Be Taken Away. (HTML)
CCEL Footnote 1022 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 432, footnote 4 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the last judgment, and the declarations regarding it in the Old and New Testaments. (HTML)
What is to Be Replied to Those Who Think that Resurrection Pertains Only to Bodies and Not to Souls. (HTML)
CCEL Footnote 1377 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 293, footnote 3 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Catechising of the Uninstructed. (HTML)
Of the Attainment of Cheerfulness in the Duty of Catechising, and of Various Causes Producing Weariness in the Catechumen. (HTML)
CCEL Footnote 1394 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 426, footnote 11 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
Of Holy Virginity. (HTML)
Section 27 (HTML)
CCEL Footnote 2080 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 427, footnote 5 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
Of Holy Virginity. (HTML)
Section 28 (HTML)
CCEL Footnote 2087 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 427, footnote 7 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
Of Holy Virginity. (HTML)
Section 28 (HTML)
CCEL Footnote 2089 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 214, footnote 2 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus rejects the Old Testament because it leaves no room for Christ. Christ the one Bridegroom suffices for His Bride the Church. Augustin answers as well as he can, and reproves the Manichæans with presumption in claiming to be the Bride of Christ. (HTML)
CCEL Footnote 553 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 309, footnote 2 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus states his objections to the morality of the law and the prophets, and Augustin seeks by the application of the type and the allegory to explain away the moral difficulties of the Old Testament. (HTML)
CCEL Footnote 956 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 574, footnote 1 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
In which Augustin replies to all the several statements in the letter of Petilianus, as though disputing with an adversary face to face. (HTML)
Chapter 85 (HTML)
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 587, footnote 2 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
In which Augustin replies to all the several statements in the letter of Petilianus, as though disputing with an adversary face to face. (HTML)
Chapter 99 (HTML)
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 31, footnote 6 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book I (HTML)
From the First Epistle of Peter. (HTML)
CCEL Footnote 343 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 424, footnote 3 (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, Luke x. 2, ‘The harvest truly is plenteous,’ etc. (HTML)
CCEL Footnote 3284 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 453, 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, Luke xvii. 3, ‘If thy brother sin, rebuke him,’ etc., touching the remission of sins. (HTML)
CCEL Footnote 3523 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 536, 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, John xvi. 7, ‘I tell you the truth; it is expedient for you that I go away,’ etc. (HTML)
CCEL Footnote 4241 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 47, 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 144 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 56, 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 I. 34–51. (HTML)
CCEL Footnote 176 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 142, footnote 2 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter V. 20–23. (HTML)
CCEL Footnote 433 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 286, 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 XII. 12–26. (HTML)
CCEL Footnote 1041 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 291, 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 XII. 27–36. (HTML)
CCEL Footnote 1073 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 350, footnote 2 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XV. 13. (HTML)
CCEL Footnote 1418 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 356, 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 XV. 20, 21. (HTML)
CCEL Footnote 1462 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 397, 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 XVII. 1–5. (HTML)
CCEL Footnote 1703 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 450, footnote 6 (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 XXI. 19–25. (HTML)
CCEL Footnote 1981 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 55, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XIX (HTML)
CCEL Footnote 558 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 151, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XLV (HTML)
CCEL Footnote 1426 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 154, footnote 11 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XLV (HTML)
CCEL Footnote 1462 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 159, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XLVI (HTML)
CCEL Footnote 1502 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 253, footnote 13 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXII (HTML)
CCEL Footnote 2397 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 303, footnote 8 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXIX (HTML)
CCEL Footnote 2939 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 369, footnote 9 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXVIII (HTML)
CCEL Footnote 3562 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 379, footnote 8 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXVIII (HTML)
CCEL Footnote 3655 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 421, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXXVII (HTML)
CCEL Footnote 4040 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 424, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXXVIII (HTML)
CCEL Footnote 4073 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 533, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CVII (HTML)
CCEL Footnote 4876 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 573, footnote 9 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXIX (HTML)
Caph. (HTML)
CCEL Footnote 5246 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 593, footnote 10 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXXII (HTML)
CCEL Footnote 5430 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 256, footnote 9 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Two Homilies on Eutropius. (HTML)
Homily II. After Eutropius having been found outside the Church had been taken captive. (HTML)
CCEL Footnote 835 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 186, footnote 3 (Image)
Chrysostom: Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon
The Homilies of St. John Chrysostom on Philippians, Colossians, and Thessalonians. (HTML)
Homilies on Philippians. (HTML)
Philippians 1:1,2 (HTML)
CCEL Footnote 532 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 14, page 447, footnote 14 (Image)
Chrysostom: Homilies on the Gospel of St. John and the Epistle to the Hebrews
The Homilies of St. John Chrysostom on the Epistle to the Hebrews. (HTML)
Hebrews 9.24–26 (HTML)
CCEL Footnote 3114 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 190, footnote 6 (Image)
Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine
The Church History of Eusebius. (HTML)
Book IV (HTML)
Under Verus, Polycarp with Others suffered Martyrdom at Smyrna. (HTML)
CCEL Footnote 1148 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 2, page 48, footnote 5 (Image)
Socrates: Church History from A.D. 305-438; Sozomenus: Church History from A.D. 323-425
The Ecclesiastical History of Socrates Scholasticus. (HTML)
Book II (HTML)
Defense of Eusebius Pamphilus. (HTML)
CCEL Footnote 318 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 31, footnote 4 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Counter-statements of Theodoret. (HTML)
CCEL Footnote 231 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 45, footnote 5 (Image)
Athanasius: Select Writings and Letters
The Incarnation of the Word. (HTML)
On the Incarnation of the Word. (HTML)
How the Incarnation did not limit the ubiquity of the Word, nor diminish His Purity. (Simile of the Sun.) (HTML)
CCEL Footnote 249 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 374, footnote 4 (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; Sixthly, Proverbs viii. 22. Proverbs are of a figurative nature, and must be interpreted as such. We must interpret them, and in particular this passage, by the Regula Fidei. 'He created me' not equivalent to 'I am a creature.' Wisdom a creature so far forth as Its human body. Again, if He is a creature, it is as 'a beginning of ways,' an office which, though not an attribute, is a consequence, of a higher and divine nature. And it is 'for the works,' which implied the works existed, and therefore much more He, before He was created. Also 'the Lord' not the Father 'created' Him, which implies the creation was that of a servant. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 411, footnote 2 (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)
Introductory to Texts from the Gospels on the Incarnation. Enumeration of texts still to be explained. Arians compared to the Jews. We must recur to the Regula Fidei. Our Lord did not come into, but became, man, and therefore had the acts and affections of the flesh. The same works divine and human. Thus the flesh was purified, and men were made immortal. Reference to I Pet. iv. 1. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 511, footnote 16 (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 330. Easter-day xxiv Pharmuthi; xiii Kal. Mai; Æra Dioclet. 46; Coss. Gallicianus, Valerius Symmachus; Præfect, Magninianus; Indict. iii. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 530, footnote 6 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
For 338. Coss. Ursus and Polemius; Præf. the same Theodorus, of Heliopolis, and of the Catholics. After him, for the second year, Philagrius; Indict. xi; Easter-day, vii Kal. Ap. xxx Phamenoth; Moon 18½; Æra Dioclet. 54. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 578, footnote 13 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Personal Letters. (HTML)
Letter to Maximus. (Written about 371 A.D.) (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 52, footnote 10 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Paula. (HTML)
CCEL Footnote 844 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 82, footnote 7 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Domnio. (HTML)
CCEL Footnote 1226 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 103, footnote 12 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Furia. (HTML)
CCEL Footnote 1552 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 117, footnote 9 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Pammachius on the Best Method of Translating. (HTML)
CCEL Footnote 1708 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 147, footnote 14 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Oceanus. (HTML)
CCEL Footnote 2116 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 266, footnote 20 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Demetrius. (HTML)
CCEL Footnote 3705 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 277, footnote 6 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Ctesiphon. (HTML)
CCEL Footnote 3848 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 321, footnote 3 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
The Dialogue Against the Luciferians. (HTML)
CCEL Footnote 4054 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 377, footnote 11 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book I (HTML)
CCEL Footnote 4558 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 388, footnote 7 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book II (HTML)
CCEL Footnote 4665 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 460, footnote 3 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against the Pelagians. (HTML)
Book I (HTML)
CCEL Footnote 5211 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 58, footnote 3 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Clause, and in One Lord Jesus Christ, with a Reading from the First Epistle to the Corinthians. (HTML)
CCEL Footnote 1131 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 82, footnote 9 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the words, Crucified and Buried. (HTML)
CCEL Footnote 1492 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 83, footnote 8 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the words, Crucified and Buried. (HTML)
CCEL Footnote 1501 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 91, footnote 13 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the words, Crucified and Buried. (HTML)
CCEL Footnote 1630 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 91, footnote 25 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the words, Crucified and Buried. (HTML)
CCEL Footnote 1642 (In-Text, Margin)
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)
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 246, footnote 3 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
To His Father, When He Had Entrusted to Him the Care of the Church of Nazianzus. (HTML)
CCEL Footnote 3039 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 254, footnote 12 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On His Father's Silence, Because of the Plague of Hail. (HTML)
CCEL Footnote 3180 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 381, footnote 6 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On Pentecost. (HTML)
CCEL Footnote 4242 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 389, footnote 12 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Last Farewell in the Presence of the One Hundred and Fifty Bishops. (HTML)
CCEL Footnote 4362 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 409, footnote 1 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
Funeral Oration on the Great S. Basil, Bishop of Cæsarea in Cappadocia. (HTML)
CCEL Footnote 4477 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 10, footnote 9 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
Against those who assert that it is not proper for “with whom” to be said of the Son, and that the proper phrase is “through whom.” (HTML)
CCEL Footnote 817 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 128, footnote 14 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
Without address. On the Perfection of the Life of Solitaries. (HTML)
CCEL Footnote 1931 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 128, footnote 32 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
Without address. On the Perfection of the Life of Solitaries. (HTML)
CCEL Footnote 1949 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 300, footnote 12 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To the Sozopolitans. (HTML)
CCEL Footnote 3181 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 17, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Duties of the Clergy. (HTML)
Book I. (HTML)
Chapter XXI. We must guard against anger, before it arises; if it has already arisen we must check and calm it, and if we cannot do this either, at least we should keep our tongue from abuse, so that our passions may be like boys' quarrels. He relates what Archites said, and shows that David led the way in this matter, both in his actions and in his writings. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 108, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book I. (HTML)
Chapter IX. The Holy Spirit is rightly called the ointment of Christ, and the oil of gladness; and why Christ Himself is not the ointment, since He was anointed with the Holy Spirit. It is not strange that the Spirit should be called Ointment, since the Father and the Son are also called Spirit. And there is no confusion between them, since Christ alone suffered death, Whose saving cross is then spoken of. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 154, footnote 6 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book III. (HTML)
Chapter XVIII. As he purposes to establish the Godhead of the Holy Spirit by the points already discussed, St. Ambrose touches again on some of them; for instance, that He does not commit but forgives sin; that He is not a creature but the Creator; and lastly, that He does not offer but receives worship. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 236, footnote 9 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book II. (HTML)
Chapter XI. The purpose and healing effects of the Incarnation. The profitableness of faith, whereby we know that Christ bore all infirmities for our sakes,--Christ, Whose Godhead revealed Itself in His Passion; whence we understand that the mission of the Son of God entailed no subservience, which belief we need not fear lest it displease the Father, Who declares Himself to be well pleased in His Son. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 250, footnote 10 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book III. (HTML)
Chapter VII. Solomon's words, “The Lord created Me,” etc., mean that Christ's Incarnation was done for the redemption of the Father's creation, as is shown by the Son's own words. That He is the “beginning” may be understood from the visible proofs of His virtuousness, and it is shown how the Lord opened the ways of all virtues, and was their true beginning. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 255, footnote 3 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book III. (HTML)
Chapter XI. St. Ambrose returns to the main question, and shows that whenever Christ is said to have “been made” (or “become”), this must be understood with reference to His Incarnation, or to certain limitations. In this sense several passages of Scripture--especially of St. Paul--are expounded. The eternal Priesthood of Christ, prefigured in Melchizedek. Christ possesses not only likeness, but oneness with the Father. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 256, footnote 2 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book III. (HTML)
Chapter XII. The kingdom of the Father and of the Son is one and undivided, so likewise is the Godhead of each. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 268, footnote 5 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book IV. (HTML)
Chapter V. Continuing the exposition of the disputed passage, which he had begun, Ambrose brings forward four reasons why we affirm that something cannot be, and shows that the first three fail to apply to Christ, and infers that the only reason why the Son can do nothing of Himself is His Unity in Power with the Father. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 303, footnote 10 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter XIII. With the desire to learn what subjection to Christ means after putting forward and rejecting various ideas of subjection, he runs through the Apostle's words; and so puts an end to the blasphemous opinions of the heretics on this matter. The subjection, which is shown to be future, cannot concern the Godhead, since there has always been the greatest harmony of wills between the Father and the Son. Also to that same Son in His Godhead all things have indeed been made subject; but they are said to be not yet subject to Him in this sense, because all men do not obey His commands. But after that they have been made subject, then shall Christ also be made subject in them, and the Father's work be perfected. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 325, footnote 9 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Mysteries. (HTML)
Chapter IX. In order that no one through observing the outward part should waver in faith, many instances are brought forward wherein the outward nature has been changed, and so it is proved that bread is made the true body of Christ. The treatise then is brought to a termination with certain remarks as to the effects of the sacrament, the disposition of the recipients, and such like. (HTML)
CCEL Footnote 2907 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 473, footnote 4 (Image)
Ambrose: Select Works and Letters
Selections from the Letters of St. Ambrose. (HTML)
Epistle LXIII: To the Church at Vercellæ. (HTML)
CCEL Footnote 3806 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 422, 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 XI. The First Conference of Abbot Chæremon. On Perfection. (HTML)
Chapter XIII. Of the fear which is the outcome of the greatest love. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 518, footnote 2 (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 XXI. The First Conference of Abbot Theonas. On the Relaxation During the Fifty Days. (HTML)
Chapter XXXIV. How a man can be shown to be under grace. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 41, footnote 11 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Letters. (HTML)
To Flavian commonly called “the Tome.” (HTML)
CCEL Footnote 291 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 136, footnote 3 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Feast of the Nativity, IV. (HTML)
CCEL Footnote 778 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 145, footnote 4 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Feast of the Epiphany, I. (HTML)
CCEL Footnote 856 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 176, footnote 7 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Passion, XII.: preached on Wednesday. (HTML)
CCEL Footnote 1052 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 189, footnote 4 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Lord's Ascension, II. (HTML)
CCEL Footnote 1135 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 195, footnote 2 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Feast of the Apostles Peter and Paul (June 29). (HTML)
CCEL Footnote 1168 (In-Text, Margin)