1 Corinthians 1:21 — On the Incarnation of the Word 15
Given that men had rejected the contemplation of God and were looking for him in nature and in the material world, making gods for themselves out of mortal men and demons, the loving and general Savior of all, the Word of God, took to himself a body and walked about like a man, in order to meet the senses halfway, so that those who think that God is corporeal might perceive the truth by observing what the Lord accomplishes in his body, and through him recognize the Father.
1 Corinthians 15:21 — On the Incarnation of the Word 10
For by the sacrifice of his own body he both put an end to the law which was against us and made a new beginning of life for us, by the hope of resurrection which he has given us. For since from man it was that death prevailed over men, for this cause conversely, by the Word of God being made man has come about the destruction of death and the resurrection of life.
1 Corinthians 15:54 — On the Incarnation of the Word 28
For man is by nature afraid of death and of the dissolution of the body. But there is this most startling fact, that he who has put on the faith of the cross despises even what is naturally fearful and for Christ's sake is not afraid of death.
1 Kings 1:19-26 — Discourses Against the Arians 2.3-4
Thus fathers often call their sons their servants, yet without denying the genuineness of their nature. In fact, they often affectionately call their own servants children, yet without losing sight of the fact they did purchase them originally. For they use the one appellation from their authority as fathers, but in the other they speak from affection. Thus Sara called Abraham lord, although she was not a servant but a wife. And while the Apostle joined Onesimus the servant to Philemon the master as a brother, Bathsheba called her son a servant even though she was his mother when she said to his father, "Your servant Solomon." Afterwards also Nathan the Prophet came in and repeated her words to David, "Solomon your servant." Nor did they mind calling the son a servant, for while David heard it, he recognized the nature of what they were referring to, and even while they said it, they did not forget genuineness [of his sonship], praying that the one they called a "servant" might be made his father's heir; for to David he was his son by nature.So then, when we read this we interpret it fairly without considering Solomon a servant because we hear him called this. Instead we understand him to be a natural and genuine son. In the same way, if the saints, when referring to the Savior who is confessed to be in truth the Son and the Word by nature, say, "Who was faithful to him that made him," or if he says of himself, "The Lord created me," and, "I am your servant and the Son of your handmaid," and the like, no one should on this account deny that he is proper to the father and from him. Rather, as in the case of Solomon and David, let them think properly about the Father and the Son. For if, though they hear Solomon called a servant, they acknowledge him to be a son, are they not deserving of many deaths, who, instead of preserving the same explanation in the instance of the Lord, whenever they hear "Offspring," and "Word," and "Wisdom," forcibly misinterpret and deny the generation, natural and genuine, of the Son from the Father; but on hearing words and terms proper to a work, immediately condescend to the notion of his being by nature a work and deny the Word—doing this even though it is possible, from his having been made man, to refer all these terms to his humanity? And are they not also proven to be "an abomination to the Lord," when they use "differing weights" with them, using one set of measurements here and another there in order to blaspheme the Lord? But perhaps they grant that the word "servant" is to be understood in a certain way, but lay stress upon the phrase "who made" as some great support of their heresy. But this argument of theirs also is but a broken reed. For if they are aware of the style of Scripture, they must at once condemn themselves. For as Solomon, though a son, is called a servant, so, to repeat what was said above, although parents refer to the sons springing from themselves as "made" and "created" and "becoming"—in none of these do they deny their nature.
1 Peter 1:7 — FESTAL LETTERS 10
Because the saints saw that the divine fire would cleanse them and benefit them, they did not shrink back from or get discouraged by the trials which they faced. Rather than being hurt by what they went through, they grew and were made better, shining like gold that has been refined in a fire.
1 Peter 3:18-19 — Letter 59, Sections 5-6
This Body it was that was laid in a grave, when the Word had left it, yet was not parted from it, to preach, as Peter says, also to the spirits in prison [1 Peter 3:19]. And this above all shows the foolishness of those who say that the Word was changed into bones and flesh. For if this had been so, there were no need of a tomb. For the Body would have gone by itself to preach to the spirits in Hades. But as it was, He Himself went to preach, while the Body Joseph wrapped in a linen cloth, and laid it away at Golgotha. [Mark 15:46]
1 Peter 4:1 — CATENA
The apostle did not say that Christ died in his divinity but in his flesh, so as to emphasize that it was not his divine nature which suffered but his human one. The sufferings are those of the one to whom the body belongs. Since the flesh belonged to the Word, the sufferings of the flesh must be attributed to the Word as well.
1 Peter 4:6 — Letter 59, Sections 5-6
This Body it was that was laid in a grave, when the Word had left it, yet was not parted from it, to preach, as Peter says, also to the spirits in prison [1 Peter 3:19]. And this above all shows the foolishness of those who say that the Word was changed into bones and flesh. For if this had been so, there were no need of a tomb. For the Body would have gone by itself to preach to the spirits in Hades. But as it was, He Himself went to preach, while the Body Joseph wrapped in a linen cloth, and laid it away at Golgotha. [Mark 15:46]
1 Samuel 15:19-21 — LETTER TO THE BISHOPS OF EGYPT 1.11
And when Saul was charged with negligence and a breach of the law, he did not benefit his cause by alleging his conduct on other matters. For a defence on one count will not operate to obtain an acquittal on another count; but if all things should be done according to law and justice, a man must defend himself in those particulars wherein he is accused, and must either disprove the past, or else confess it with the promise that he will desist, and do so no more. But if he is guilty of the crime, and will not confess, but in order to conceal the truth speaks on other points instead of the one in question, he shews plainly that he has acted amiss, nay, and is conscious of his delinquency.
1 Samuel 15:22 — Letter 19.5
Samuel, that great man, no less clearly reproved Saul, saying, "Is not the word better than a gift?" For hereby one fulfills the law and pleases God, as he says, "The sacrifice of praise shall glorify me." Let one "learn what this means, I will have mercy, and not sacrifice," and I will not condemn the adversaries.
1 Samuel 16:14-15 — Discourses Against the Arians 3.25.25
Therefore, when a person falls from the Spirit for any wickedness, if he repents after his fall, the grace remains irrevocably to the one who is willing; otherwise he who has fallen is no longer in God (because that Holy Spirit and Paraclete which is in God has deserted him), but this sinner shall be in him to whom he has subjected himself, as took place in Saul's instance; for the Spirit of God departed from him and an evil spirit was afflicting him.
1 Samuel 22:1-2 — DEFENSE OF HIS FLIGHT 8
For if it is a bad thing to flee, it is much worse to persecute. The one party hides himself to escape death, the other persecutes with a desire to kill. It is written in the Scriptures that we ought to flee; but he that seeks to destroy transgresses the law and also is himself the occasion of the other's flight. If then they [the Arians] reproach me with my flight, let them be more ashamed of their own persecution. Let them cease to conspire, and those who flee will immediately cease to do so. But they, instead of giving up their wickedness, are employing every means to obtain possession of my person, not perceiving that the flight of those who are persecuted is a strong argument against those who persecute. For no one flees from the gentle and the humane, but from the cruel and the evil-minded."Every one that was in distress and every one that was in debt" fled from Saul and took refuge with David. But this is the reason why these men [those persecuting Athanasius] desire to cut off those who are in concealment, that there may be no evidence forthcoming of their own wickedness. But in this their minds seem to be blinded with their usual error. For the more the flight of their enemies becomes known, so much the more notorious will be the destruction or the banishment which their treachery has brought upon them. So whether they kill them outright, their death will be the more loudly noised abroad against them, or whether they drive them into banishment, they will but be sending forth everywhere monuments of their own iniquity.
1 Samuel 26:8-11 — HISTORY OF THE ARIANS 4.33
But our Saviour is so gentle that He teaches thus, "If any man wills to come after Me," and, "Whoever wills to be My disciple;" and coming to each He does not force them, but knocks at the door and says, "Open unto Me, My sister, My spouse;" and if they open to Him, He enters in, but if they delay and will not, He departs from them. For the truth is not preached with swords or with darts, nor by means of soldiers; but by persuasion and counsel. But what persuasion is there where fear of the Emperor prevails? or what counsel is there, when he who withstands them receives at last banishment and death? Even David, although he was a king, and had his enemy in his power, prevented not the soldiers by an exercise of authority when they wished to kill his enemy, but, as the Scripture says, David persuaded his men by arguments, and suffered them not to rise up and put Saul to death. But he, being without arguments of reason, forces all men by his power, that it may be shewn to all, that their wisdom is not according to God, but merely human, and that they who favour the Arian doctrines have indeed no king but Caesar; for by his means it is that these enemies of Christ accomplish whatsoever they wish to do.
1 Thessalonians 2:19 — LETTERS TO DRACONTIUS 49.4
For we ought to walk by the standard of the saints and the fathers, and imitate them, and to be sure that if we depart from them we put ourselves also out of their fellowship. Whom then do they wish you to imitate? The one who hesitated, and while wishing to follow, delayed the decision and took counsel because of his family? Or blessed Paul, who, the moment the stewardship was entrusted to him, "did not immediately consult with flesh and blood"? For although he said, "I am not worthy to be called an apostle," yet, knowing what he had received and fully aware of the giver, he wrote, "For woe is me if I do not preach the gospel." But, as it was "woe to me" if he did not preach, so, in teaching and preaching the gospel, he had his converts as his joy and crown. This explains why the saint was zealous to preach as far as Illyricum and did not shrink from proceeding to Rome or even going as far as the Spains, in order that the more he labored, he might receive so much the greater reward for his labor. He boasted then that he had fought the good fight and was confident that he should receive the great crown.
1 Thessalonians 3:11 — Discourses Against the Arians 3.25.11
For one and the same grace is from the Father in the Son, as the light of the sun and the sun's radiance is one, and as the sun's illumination is effected through the radiance. So too when Paul prays for the Thessalonians, in saying, "Now God himself our Father, and the Lord Jesus Christ, may he direct our way to you," he has guarded the unity of the Father and of the Son. For he has not said, "May they direct," as if a double grace were given from two sources … but "May he direct," to show that the Father gives grace through the Son—at which these irreligious ones will not blush, though they well might.
1 Thessalonians 5:16-18 — FESTAL LETTERS 9
For no one is going to turn away from sin and start behaving righteously unless he thinks about what he is doing. Not until he has been straightened out by practicing godly behavior will he actually possess the reward of faith: the crown of righteousness that Paul possessed, having fought the good fight. That crown is laid up not just for Paul but for all who are like him in this respect. This sort of meditation and exercise in godliness should be familiar to us, as it was to the saints of old. It should be especially so in the season when the divine word calls upon us to keep the feast. For what, after all, is the feast but continual worship of God, recognition of godliness and unceasing prayer all done from the heart in full agreement with each other? St. Paul, wanting us to be so inclined, urges us, "Always rejoice, pray without ceasing, give thanks in all things."
1 Thessalonians 5:16-18 — Festal Letter 11
For such meditation and exercise in godliness, being at all times the habit of the saints, is urgent on us at the present time, when the divine word desires us to keep the feast with them if we are in this disposition. For what else is the feast, but the constant worship of God, and the recognition of godliness, and unceasing prayers from the whole heart with agreement? So Paul wishing us to be ever in this disposition, commands, saying, 'Rejoice evermore; pray without ceasing; in everything give thanks.' Not therefore separately, but unitedly and collectively, let us all keep the feast together, as the prophet exhorts, saying, 'O come, let us rejoice in the Lord; let us make a joyful noise unto God our Saviour.' Who then is so negligent, or who so disobedient to the divine voice, as not to leave everything, and run to the general and common assembly of the feast? which is not in one place only, for not one place alone keeps the feast; but 'into all the earth their song has gone forth, and to the ends of the world their words.' And the sacrifice is not offered in one place, but 'in every nation, incense and a pure sacrifice is offered unto God.' So when in like manner from all in every place, praise and prayer shall ascend to the gracious and good Father, when the whole Catholic Church which is in every place, with gladness and rejoicing, celebrates together the same worship to God, when all men in common send up a song of praise and say, Amen; how blessed will it not be, my brethren! who will not, at that time, be engaged, praying rightly?
1 Thessalonians 5:19 — FESTAL LETTERS 4.4
We can thus see why Paul, not wanting the grace of the Spirit given to us to grow cold, exhorts us, "Do not quench the Spirit." The only way we can continue to be partakers of Christ is to cling until the end to the Holy Spirit, who was given to us at the beginning. Paul said, "Do not quench" not because the Spirit is under the power of men but because evil and unthankful men certainly do wish to quench the Spirit. Demonstrating their impurity, they drive the Spirit away by their unholy deeds.
1 Timothy 1:4 — HISTORY OF THE ARIANS 8.66
And herein one may especially admire the novelty as well as wickedness of their device, and how they go beyond all other heresies. For these support their madness by persuasive arguments calculated to deceive the simple; the Greeks, as the Apostle has said, make their attack with excellency and persuasiveness of speech, and with plausible fallacies; the Jews, leaving the divine Scriptures, now, as the Apostle again has said, contend about "fables and endless genealogies;" and the Manichees and Valentinians with them, and others, corrupting the divine Scriptures, put forth fables in terms of their own inventions. But the Arians are bolder than them all, and have shewn that the other heresies are but their younger sisters, whom, as I have said, they surpass in impiety, emulating them all, and especially the Jews in their iniquity.
1 Timothy 1:7 — Discourses Against the Arians 1.9.30
It is encouraging to the faithful but distressing to the heretical to see these heresies overthrown. Moreover, their further question, "whether the Unoriginated be one or two," shows how false are their views, how treacherous and full of guile. It is not for the Father's honor that they say this but for the dishonor of the Word. Accordingly, if any one should answer, unaware of their craft, that "the Unoriginated is one," they immediately spurt out their own venom, saying, " 'Therefore the Son is among things originated,' and well have we said, 'He was not before his generation.' " This in turn elicits all sorts of disturbances and confusions, separating the Son from the Father and reckoning the Framer of all among his works. Now first they may be convicted on this score, that, while blaming the Nicene bishops for their use of phrases not in Scripture, though these are not injurious but subversive of their irreligion, they themselves went off upon the same fault, that is, using words not in Scripture, and those that show contempt for the Lord, being "without understanding either what they are saying or the things about which they make assertions."
1 Timothy 1:15 — Letter 2, Section 7
What the apostles received, they passed on without change, so that the doctrine of the mysteries (the sacraments) and Christ would remain correct. The divine Word—the Son of God—wants us to be their (the apostles') disciples. It is appropriate for them to be our teachers, and it is necessary for us to submit to their teaching alone. Only from them and from those who have faithfully taught their doctrine do we get, as Paul writes, "faithful words, worthy of complete acceptance." With them we are back to ground level, because they did not become disciples as a result of what they heard from others. Rather, they were eyewitnesses and servants of God the Word, and they handed down what they heard directly from him.
1 Timothy 1:19 — Against the Heathen 6.3
But the sectarians, who have fallen away from the teaching of the church and made shipwreck concerning the faith, wrongly think that evil has some sort of eternal existence. They arbitrarily imagine another god besides the true One, the Father of our Lord Jesus Christ. They fantasize that he is the unmade producer of evil and the head of wickedness, who is also artificer of creation. These men one can easily refute, not only from the divine Scriptures but also from the human understanding itself, the very source of these insane imaginations.
1 Timothy 1:20 — Discourses Against the Arians 1.54.2
When one knows properly these timely points, his understanding of the faith is right and healthy. But if he mistakes any such points, he quickly falls into heresy. Thus Hymenaeus and Alexander and their fellows were untimely when they said that the resurrection had already been. The Galatians were untimely in the other direction in making much of circumcision now.
1 Timothy 2:7 — FESTAL LETTERS 2
So, then, let us celebrate this heavenly joy, together with the saints of old who kept the same feast. Yes, they keep the feast with us, and they are examples to us of life in Christ. Not only were they commissioned to preach the gospel, but if we look back at their lives, we will see that they also lived it. St. Paul wrote to the Corinthians, "You, therefore, follow me." Let us follow him then, because that command has been passed down to us. The admonition originally given to the church at Corinth reaches to all Christians of all time in every place. For the apostle Paul was "a teacher of all nations in faith and truth."
1 Timothy 3:8 — DEFENSE OF THE NICENE DEFINITION 2.5
What Moses taught, Abraham observed. What Abraham observed, Noah and Enoch acknowledged, discriminating pure from impure and becoming acceptable to God. For Abel too in this way witnessed, knowing what he had learned from Adam. This one himself had learned from that Lord, who said, when he came at the end of the ages for the abolishment of sin, "I give no new commandment to you, but an old commandment, which you have heard from the beginning." In the same way also the blessed apostle Paul, who had learned it from the Lord, when describing ecclesiastical functions, forbade that deacons, not to say bishops, should be double-tongued. In his rebuke of the Galatians, he made a broad declaration: If anyone preach any other gospel unto you than that which you have received, let him be anathema, as I have said, so say I again.
1 Timothy 4:1 — TO THE BISHOPS OF EGYPT 2.20
Wherefore it becomes us to watch, lest some deception be conveyed under the clothing of their phrases, and they lead away certain from the true faith. And if they venture to advance the opinions of Arius, when they see themselves proceeding in a prosperous course, nothing remains for us but to use great boldness of speech, remembering the predictions of the Apostle, which he wrote to forewarn us of such like heresies, and which it becomes us to repeat. For we know that, as it is written, "in the latter times some shall depart from the sound faith, giving heed to seducing spirits, and doctrines of devils, that turn from the truth."
1 Timothy 4:6 — FESTAL LETTERS 1.5
Virtues and vices are the food of the soul, which can feed on either one, turning to whichever one it wants to. If it is bent toward moral excellence, it will be fed by virtue—by righteousness, temperance, meekness, endurance. In other words, it's just as St. Paul says, "being nourished by the word of truth." That's the way it was with our Lord, who said, "My food is to do the will of him who sent me."
1 Timothy 4:7 — FESTAL LETTERS 10.3
Therefore St. Paul urges us to exercise our faith in the face of troubles. Having already come through them victoriously, he said, "Therefore I take pleasure in persecutions and weaknesses." In another place he said, "Exercise yourself in godliness." He knew that those who choose to live godly lives are going to be persecuted, so he wanted his disciples to be aware of the difficulties they would face. Then when the trials and afflictions did come, they would have built up enough strength to handle them easily. You yourself know that when you've been looking forward to something, even if it's hard, you experience a secret joy when it actually comes.
1 Timothy 4:12 — FESTAL LETTERS 2.4
But the wise servants of the Lord, who have really put on the new nature created in the likeness of God, listen to what he says. They apply to themselves the commandment given to Timothy, "Set an example for the believers in speech, in conduct, in love, in faith, in purity." They keep the Easter feast so properly that even unbelievers, seeing their orderliness, must say, "God is truly with them."
1 Timothy 6:12 — FESTAL LETTERS 9
In another place the apostle says, "And all those who will live godly lives in Christ Jesus will suffer persecution." Then, to help prevent people from renouncing godliness when they are persecuted, he urges them to cling to the faith. "You, therefore, continue in the things you have learned and been assured of." Just as brothers become strongly knit together when one helps another, so faith and godliness, coming from the same family, cohere together. A person who gives his attention to one of the two is strengthened by the other. Consequently, wishing Timothy to live godly to the end and to fight the battle in faith, St. Paul says, "Fight the good fight of faith, and lay hold on eternal life."
2 Kings 19:35 — LIFE OF ST. ANTHONY 28.9-10
Since the evil spirits have no power, they play as on a stage, changing their shapes and frightening children by the apparition of crowds and by their changed forms. This is why they are to be despised the more for their powerlessness. The true angel sent by the Lord against the Assyrians had no need of crowds or apparitions from without, or loud noises or clappings, but he used his power quietly and destroyed 185,000 at one time. Powerless demons such as these, however, try to frighten, if only by empty phantoms.
2 Peter 3:8 — CATENA
A thousand years is the time that the temple worship lasted. For from the completion of the temple by Solomon, who built the Lord's house until it became redundant when Christ died on the cross is a thousand years. This thousand years is compared to a day, or to a watch in the night, because everything appeared to be night before the coming of the Savior. For until the sun of righteousness arose, everyone dwelt in ignorance and confusion.
2 Thessalonians 2:1 — Discourses Against the Arians 1.54
Now it is right and necessary, as in all divine Scripture, so here, faithfully to explain the time of which the apostle wrote, and the person and the point. This is so that the reader will not from ignorance miss either these or any similar particular and thus miss the true sense of the text. This was what the inquiring eunuch understood when he asked Philip, "I ask you, of whom does the prophet speak this? Of himself, or of someone else?" He feared lest, having explained the lesson unsuitably to the person, he should wander from the right sense. And the disciples, wishing to learn the time of what was predicted, implored the Lord: "Tell us," they said, "when shall these things be? And what is the sign of your coming?" And again, hearing from the Savior the events of the end, they desired to learn the time of it, that they might be kept from error themselves. They also wished to be able to teach others, just as, when they had learned, they set right the Thessalonians, who were going wrong. When, then, one understands these points properly, knows properly these points, his understanding of the faith is right and healthy. But if he fails to understand, he immediately falls into heresy. Thus, Hymenaeus and Alexander and their followers were beside the time when they said that the resurrection had already taken place. The Galatians, too, were after the time in continuing to think circumcision was an important issue.
2 Thessalonians 2:1 — Discourses Against the Arians 3.49-50
And further, not to know when the end is, or when the day of the end will occur, is actually a good thing. If people knew the time of the end, they might begin to ignore the present time as they waited for the end days. They might well begin to argue that they should only focus on themselves. Therefore, God has also remained silent concerning the time of our death. If people knew the day of their death, they would immediately begin to neglect themselves for the greater part of their lifetime. The Word, then, has concealed both the end of all things and the time of our own death from us, for in the end of all is the end of each, and in the end of each the end of all is comprehended. This is so that, when things remain uncertain and always in prospect, we advance day by day as if summoned, reaching forward to the things before us and forgetting the things behind. … The Lord, then, knowing what is good for us beyond ourselves, thus stabilized the disciples in a correct understanding. They, being taught, set right those of Thessalonica, who were likely to err on the very same point.
2 Timothy 1:9 — Discourses Against the Arians 2.75
Here again allusion is made to the economy according to the flesh. For the grace which came to us from the Savior appeared, as the apostle says, just now, and has come when he sojourned among us. Yet this grace has been prepared even before we came into being.… The God of all then created us by his own Word, and knowing our destinies better than we, God foresaw that even though we were made "good," we should be transgressors of the commandment and be thrust out of paradise for disobedience. Being loving and kind, he prepared beforehand in his own Word, by whom also he created us, the economy of our salvation. Though by the serpent's deceit we fell from him, we would not remain wholly dead, but having in the Word the redemption and salvation which was earlier prepared for us, we might rise again and abide immortal.
2 Timothy 1:10 — Discourses Against the Arians 1.59.8
"From Adam to Moses death reigned"; but the presence of the Word abolished death. No longer in Adam are we all dying. In Christ we are all reviving.
2 Timothy 2:13 — Discourses Against the Arians 2.10
Now the so-called gods of the Greeks, unworthy of the name, are faithful neither in their essence nor in their promises. They do not abide everywhere. The local deities come to nought in the course of time and undergo a natural dissolution.… But the God of all, being one really and indeed and true, is faithful, who is ever the same.… He is ever the same and unchanging, deceiving neither in his essence nor in his promise. As again says the apostle writing to the Thessalonians, "Faithful is he who calls you, who also will do it"; for in doing what he promises, he is faithful to his words. And he thus writes to the Hebrews as to the word's meaning "unchangeable": "If we believe not, yet he abides faithful; he cannot deny himself."
2 Timothy 2:17 — TO THE BISHOPS OF EGYPT 1.5
And what they now write proceeds not from any regard for the truth, as I said before, but rather they do it as in mockery and by an artifice, for the purpose of deceiving men; that by sending about their letters they may engage the ears of the people to listen to these notions, and so put off the time when they will be brought to trial; and that by concealing their impiety from observation, they may have room to extend their heresy, which, `like a gangrene,' eats its way everywhere.
2 Timothy 2:18 — Discourses Against the Arians 1.54
Hymenaeus and Alexander and their fellows were confused about time—ahead of time—when they said that the resurrection had already occurred. The Galatians misunderstood the dispensations by making so much of circumcision now.
2 Timothy 2:19 — FESTAL LETTERS 9
Faith and godliness, you see, are so closely allied that they can be considered sisters. Anyone who believes in the Lord is godly, and the person who is godly believes all the more. On the other hand, one who is in a state of wrong relationships will certainly wander from the faith, and one who falls from godliness falls from the true faith. Paul, recognizing this, advised his disciples: "Avoid profane conversations, for they lead people further into ungodliness." That is why the Ariomaniacs, being enemies of Christ, have left the church. They have dug a pit of unbelief into which they themselves have fallen.… The apostle Paul's words against Philetus and Hymenaeus stand as a warning against ungodliness such as that of the Arians: "God's foundation is firm, bearing this seed: 'The Lord knows his own people' and 'Let everyone who names the name of the Lord depart from iniquity.' "
2 Timothy 3:12 — FESTAL LETTERS 9
In another place the apostle says, "And all those who will live godly lives in Christ Jesus will suffer persecution." Then, to help prevent people from renouncing godliness when they are persecuted, he urges them to cling to the faith. "You, therefore, continue in the things you have learned and been assured of." Just as brothers become strongly knit together when one helps another, so faith and godliness, coming from the same family, cohere together. A person who gives his attention to one of the two is strengthened by the other.
2 Timothy 3:13 — FESTAL LETTERS 13.7
These ignorant men are drunk, not with wine but with their own wickedness. They make a profession of priesthood and glory in their threats. Do not believe them. When we are tried, let us humble ourselves, not being made captive by them.… So we, when we are tried by these things, must not become separated from the love of God.
2 Timothy 3:17 — FESTAL LETTERS 11.7
Here is why meditation on the law is necessary, my beloved, along with an uninterrupted conversion with virtue: "that the saint may lack nothing but be perfect to every good work." For by these things comes the promise of eternal life, as Paul wrote to Timothy, calling constant meditation exercise, and saying, "Exercise yourself unto godliness."
2 Timothy 4:2 — FESTAL LETTERS 1.1
It is our duty and obligation to remember and heed the special day of Easter Sunday every year. St. Paul taught his disciple Timothy to be aware of dates, saying, "Stand ready in season and out of season." Paul wrote that, of course, so that Timothy would do things when they were supposed to be done and avoid the blame for doing things at the wrong time.
Acts 2:24 — Discourses Against the Arians 1.44
Accordingly what is here said, `Wherefore God also hath highly exalted Him,' answers to Peter's words in the Acts, `Whom God raised up, having loosed the bonds of death, because it was not possible that He should be holden of it.' For as Paul has written, `Since being in form of God He became man, and humbled Himself unto death, therefore God also hath highly exalted Him,' so also Peter says, `Since, being God, He became man, and signs and wonders proved Him to beholders to be God, therefore it was not possible that He should be holden of death.' To man it was not possible to succeed in this; for death belongs to man; wherefore, the Word, being God, became flesh, that, being put to death in the flesh, He might quicken all men by His own power.
Acts 3:20 — Four Discourses Against the Arians, Discourse 4, Sections 31 & 33
If the blessed Peter speak of the Divine Word also, as sent to the children of Israel by Jesus Christ, it is not necessary to understand that the Word is one and Christ another, but that they were one and the same by reason of the uniting which took place in His divine and loving condescension and becoming man. And even if He be considered in two ways, still it is without any division of the Word, as when the inspired John says, 'And the Word became flesh, and dwelt among us.' ...And how can Christ be called a mere man? on the contrary, being made one with the Word, He is with reason called Christ and Son of God, the prophet having long since loudly and clearly ascribed the Father's subsistence to Him, and said, 'And I will send My Son Christ,' and in the Jordan, 'This is My Well-beloved Son.' For when He had fulfilled His promise, He shewed, as was suitable, that He was He whom He said He had sent.
Acts 8:30 — Letter 19.5
He was not ashamed to confess his ignorance and implored to be taught. Therefore, to him who became a learner, the grace of the Spirit was given. But as for those Jews who persisted in their ignorance; as the proverb says, "Death came upon them. For the fool dies in his sins."
BAR 3:1 — LETTER TO SERAPION 1:7.1-1:8.1
You might have known, by consulting with learned persons, that there are different meanings of the word spirit. The Scripture, in fact, also speaks of the "spirit of man [a person]," as David sings, "I spoke with my heart by night, and my spirit was afflicted." And Baruch prays, saying, "An anguished soul and a saddened spirit raises its cry to you." And in the canticle of the three young men, "Spirits and souls of the just, bless the Lord." For his part, the apostle writes, "The Spirit attests to our spirit that we are children of God. And if children, we are also heirs." And, "No one knows what is in a person except the spirit of the person that is within him." Moreover, in the letter to the Thessalonians he prays "that your whole spirit, soul and body would be kept irreproachable at the coming of Jesus Christ our Lord." Winds are also called "spirit," as for example in Genesis, "And God made a spirit sweep over the earth, and the waters subsided." And in the book of Jonah, "the Lord brought a great spirit over the sea and made a great tempest in the sea, so that the ship was in danger of breaking up." Also in Psalm 106 it is written, "He spoke, and a hurricane spirit was stirred up over the waves." And in Psalm 148, "Praise the Lord from the earth, fish of the sea and the abyss, fire, hail, snow, ice and tempest spirit, that carry out his word." And in Ezekiel, in the lamentation over Tyre, "Your oarsmen brought you to the heart of the sea, into deep waters. The spirit of the east smashed you." If you were also to read the sacred Scriptures, you would find that the meaning itself of the divine words is also called "spirit," as when Paul writes, "He has made us fit to be ministers of the new covenant, not of the letter but of the spirit: the letter in fact kills, but the spirit gives life." "Letter" is that by which an expression is materially composed, but the spiritual meaning contained in it is called "spirit."
BAR 3:12 — LETTER TO SERAPION 1:19.2-5
The Father is called source and light: "They have abandoned me, the source of living water." And in Baruch, "How is it, Israel, that you are in the land of your enemies? You have abandoned the source of wisdom." And according to John, "Our God is light." The Son, in relation to the source, is called a river: "The river of God is full of waters." In relation to light, he is called splendor, as Paul says, "He is the splendor of the glory and the imprint of his being." The Father is thus light and the Son his splendor (we need not fear repeating the same things often, especially in these matters). Now, it is possible to see in the Son also the Spirit, in whom we are enlightened, "that he would give you," it is said, "the Spirit of wisdom and of revelation, in the knowledge of him, by enlightening the eyes of the heart." Enlightened then by the Spirit, it is Christ who enlightens in him. It is said, in fact, that "he was the true light that enlightens every person who comes into the world." Analogously, then, if the Father is the source and the Son is called river, we drink of the Spirit, as it is written, "We have all been given to drink of the one Spirit." But, at the same time, drinking of the Spirit we drink of Christ: "They drank from the spiritual rock that followed them, and the rock was Christ."
BAR 3:12 — Discourses Against the Arians 1.6.19
If God is and is called the fountain of wisdom and life … as in the book of Baruch it is written, "You have forsaken the fountain of wisdom," this implies that life and wisdom are not foreign to the essence of the fountain but are proper to it. Nor were they at any time without existence but always existed. Now the Son is all this, who says, "I am the life," and, "I Wisdom dwell with prudence." Is it then irreligious to say, "Once the Son was not," for it is the same thing as saying, "Once the fountain was dry, destitute of life and wisdom." But then it would cease to be a fountain.
BAR 4:20 — Discourses Against the Arians 1.4.12:2-5
Paul reasonably has said, "his eternal power and godhead," thereby signifying the Son. He said this while accusing the Greeks of contemplating the harmony and order of the creation without reflecting on the framing Word within it (for the creatures witness to their own Framer) so as through the creation to apprehend the true God and abandon their worship of it. And where the sacred writers say, "who exists before the ages," and, "by whom he made the ages," they thereby as clearly preach the eternal and everlasting being of the Son, even while they are designating God. Thus, if Isaiah says, "The everlasting God, the creator of the ends of the earth," and Susanna said, "O everlasting God," and Baruch wrote, "I will cry unto the Everlasting in my days," and shortly after, "My hope is in the Everlasting, that he will save you, and joy is come to me from the Holy One," yet as the apostle, writing to the Hebrews, says, "who being the radiance of his glory and the expression of his person," and David too in the psalm, "And the brightness of the Lord be on us," and, "In your light shall we see light," who has so little sense as to doubt of the eternity of the Son?
Colossians 1:15 — Against the Heathen 41
But though He is Word, He is not, as we said, after the likeness of human words, composed of syllables; but He is the unchanging Image of His own Father. For men, composed of parts and made out of nothing, have their discourse composite and divisible. But God possesses true existence and is not composite, wherefore His Word also has true Existence and is not composite, but is the one and only-begotten God, Who proceeds in His goodness from the Father as from a good Fountain, and orders all things and holds them together. But the reason why the Word, the Word of God, has united Himself with created things is truly wonderful, and teaches us that the present order of things is none otherwise than is fitting. For the nature of created things, inasmuch as it is brought into being out of nothing, is of a fleeting sort, and weak and mortal, if composed of itself only. But the God of all is good and exceeding noble by nature,—and therefore is kind. For one that is good can grudge nothing: for which reason he does not grudge even existence, but desires all to exist, as objects for His loving-kindness. Seeing then all created nature, as far as its own laws were concerned, to be fleeting and subject to dissolution, lest it should come to this and lest the Universe should be broken up again into nothingness, for this cause He made all things by His own eternal Word, and gave substantive existence to Creation, and moreover did not leave it to be tossed in a tempest in the course of its own nature, lest it should run the risk of once more dropping out of existence; but, because He is good He guides and settles the whole Creation by His own Word, Who is Himself also God, that by the governance and providence and ordering action of the Word, Creation may have light, and be enabled to abide alway securely. For it partakes of the Word Who derives true existence from the Father, and is helped by Him so as to exist, lest that should come to it which would have come but for the maintenance of it by the Word,—namely, dissolution,—"for He is the Image of the invisible God, the first-born of all Creation, for through Him and in Him all things consist, things visible and things invisible, and He is the Head of the Church," as the ministers of truth teach in their holy writings.
Colossians 1:15 — Discourses Against the Arians 2.63
Not then because He was from the Father was He called `First-born,' but because in Him the creation came to be; and as before the creation He was the Son, through whom was the creation, so also before He was called the First-born of the whole creation, not the less was the Word Himself with God and the Word was God. But this also not understanding, these irreligious men go about saying, `If He is First-born of all creation, it is plain that He too is one of the creation.' Senseless men! if He is simply `First-born of the whole creation,' then He is other than the whole creation; for he says not, `He is First-born above the rest of the creatures,' lest He be reckoned to be as one of the creatures, but it is written, `of the whole creation,' that He may appear other than the creation. Reuben, for instance, is not said to be first-born of all the children of Jacob, but of Jacob himself and his brethren; lest he should be thought to be some other beside the children of Jacob. Nay, even concerning the Lord Himself the Apostle says not, `that He may become First-born of all,' lest He be thought to bear a body other than ours, but `among many brethren,' because of the likeness of the flesh. If then the Word also were one of the creatures, Scripture would have said of Him also that He was First-born of other creatures; but in fact, the saints saying that He is `First-born of the whole creation,' the Son of God is plainly shewn to be other than the whole creation and not a creature. For if He is a creature, He will be First-born of Himself. How then is it possible, O Arians, for Him to be before and after Himself? next, if He is a creature, and the whole creation through Him came to be, and in Him consists, how can He both create the creation and be one of the things which consist in Him? Since then such a notion is in itself unseemly, it is proved against them by the truth, that He is called `First-born among many brethren' because of the relationship of the flesh, and `First-born from the dead,' because the resurrection of the dead is from Him and after Him; and `First-born of the whole creation,' because of the Father's love to man, which brought it to pass that in His Word not only `all things consist,' but the creation itself, of which the Apostle speaks, `waiting for the manifestation of the sons of God, shall be delivered' one time `from the bondage of corruption into the glorious liberty of the children of God.' Of this creation thus delivered, the Lord will be First-born, both of it and of all those who are made children, that by His being called first, those that come after Him may abide, as depending on the Word as a beginning.
Colossians 1:16 — Discourses Against the Arians 2.31
But the sentiment of Truth in this matter must not be hidden, but must have high utterance. For the Word of God was not made for us, but rather we for Him, and `in Him all things were created.' Nor for that we were weak, was He strong and made by the Father alone, that He might frame us by means of Him as an instrument; perish the thought! it is not so. For though it had seemed good to God not to make things originate, still had the Word been no less with God, and the Father in Him. At the same time, things originate could not without the Word be brought to be; hence they were made through Him,—and reasonably. For since the Word is the Son of God by nature proper to His essence, and is from Him, and in Him, as He said Himself, the creatures could not have come to be, except through Him. For as the light enlightens all things by its radiance, and without its radiance nothing would be illuminated, so also the Father, as by a hand, in the Word wrought all things, and without Him makes nothing. For instance, God said, as Moses relates, `Let there be light,' and `Let the waters be gathered together,' and `let the dry land appear,' and `Let Us make man;' as also Holy David in the Psalm, `He spake and they were made; He commanded and they were created.' And He spoke, not that, as in the case of men, some under-worker might hear, and learning the will of Him who spoke might go away and do it; for this is what is proper to creatures, but it is unseemly so to think or speak of the Word. For the Word of God is Framer and Maker, and He is the Father's Will. Hence it is that divine Scripture says not that one heard and answered, as to the manner or nature of the things which He wished made; but God only said, `Let it become,' and he adds, `And it became;' for what He thought good and counselled, that forthwith the Word began to do and to finish.
Colossians 1:17 — Discourses Against the Arians 1.12
For after making mention of the creation, he naturally speaks of the Framer's Power as seen in it, which Power, I say, is the Word of God, by whom all things have been made. If indeed the creation is sufficient of itself alone, without the Son, to make God known, see that you fall not, from thinking that without the Son it has come to be. But if through the Son it has come to be, and `in Him all things consist,' it must follow that he who contemplates the creation rightly, is contemplating also the Word who framed it, and through Him begins to apprehend the Father. And if, as the Saviour also says, `No one knoweth the Father, save the Son, and he to whom the Son shall reveal Him,' and if on Philip's asking, `Shew us the Father,' He said not, `Behold the creation,' but, `He that hath seen Me, hath seen the Father,' reasonably doth Paul,—while accusing the Greeks of contemplating the harmony and order of the creation without reflecting on the Framing Word within it (for the creatures witness to their own Framer) so as through the creation to apprehend the true God, and abandon their worship of it,—reasonably hath he said, `His Eternal Power and Godhead,' thereby signifying the Son.
Colossians 2:9 — Discourses Against the Arians 3.31
Of old time He was wont to come to the Saints individually, and to hallow those who rightly received Him; but neither, when they were begotten was it said that He had become man, nor, when they suffered, was it said that He Himself suffered. But when He came among us from Mary once at the end of the ages for the abolition of sin (for so it was pleasing to the Father, to send His own Son `made of a woman, made under the Law'), then it is said, that He took flesh and became man, and in that flesh He suffered for us (as Peter says, `Christ therefore having suffered for us in the flesh'), that it might be shewn, and that all might believe, that whereas He was ever God, and hallowed those to whom He came, and ordered all things according to the Father's will, afterwards for our sakes He became man, and `bodily,' as the Apostle says, the Godhead dwelt in the flesh; as much as to say, `Being God, He had His own body, and using this as an instrument, He became man for our sakes.' And on account of this, the properties of the flesh are said to be His, since He was in it, such as to hunger, to thirst, to suffer, to weary, and the like, of which the flesh is capable; while on the other hand the works proper to the Word Himself, such as to raise the dead, to restore sight to the blind, and to cure the woman with an issue of blood, He did through His own body. And the Word bore the infirmities of the flesh, as His own, for His was the flesh; and the flesh ministered to the works of the Godhead, because the Godhead was in it, for the body was God's.
Colossians 2:15 — On the Incarnation of the Word 45
For if a man will but look up to heaven, he sees its Order, or if he cannot raise his face to heaven, but only to man, he sees His power, beyond comparison with that of men, shewn by His works, and learns that He alone among men is God the Word. Or if a man is gone astray among demons, and is in fear of them, he may see this man drive them out, and make up his mind that He is their Master. Or if a man has sunk to the waters, and thinks that they are God,—as the Egyptians, for instance, reverence the water,—he may see its nature changed by Him, and learn that the Lord is Creator of the waters. But if a man is gone down even to Hades, and stands in awe of the heroes who have descended thither, regarding them as gods, yet he may see the fact of Christ's Resurrection and victory over death, and infer that among them also Christ alone is true God and Lord. For the Lord touched all parts of creation, and freed and undeceived all of them from every illusion; as Paul says: "Having put off from Himself the principalities and the powers, He triumphed on the Cross:" that no one might by any possibility be any longer deceived, but everywhere might find the true Word of God. For thus man, shut in on every side, and beholding the divinity of the Word unfolded everywhere, that is, in heaven, in Hades, in man, upon earth, is no longer exposed to deceit concerning God, but is to worship Christ alone, and through Him come rightly to know the Father.
Colossians 3:5 — Letter 7 (For 335)
But the saints, and they who truly practise virtue, "mortify their members which are upon the earth, fornication, uncleanness, passions, evil concupiscence;" and, as the result of this, are pure and without spot, confiding in the promise of our Saviour, who said, "Blessed are the pure in heart, for they shall see God." These, having become dead to the world, and renounced the merchandise of the world, gain an honourable death; for, "precious in the sight of the Lord is the death of His saints." They are also able, preserving the Apostolic likeness, to say, "I am crucified with Christ, nevertheless I live; yet not I, but Christ liveth in me." For that is the true life, which a man lives in Christ; for although they are dead to the world, yet they dwell as it were in heaven, minding those things which are above, as he who was a lover of such a habitation said, "While we walk on earth, our dwelling is in heaven."
Daniel 11:31 — FESTAL LETTERS 1:8
"[Jesus] breathed on the disciples and said to them, 'Receive the Holy Spirit.' " As soon as these things were done, everything was finished. The altar was broken, and the veil of the temple was torn from top to bottom. And although the city was not yet sacked and destroyed, the abomination of desolation was soon to rest on the temple and the city. The consummation of the ancient ceremonies was at hand.
Daniel 14:5 — Discourses Against the Arians 3.30.5
"The Logos," as John said, "was made flesh." Scripture, in fact, has the habit of indicating people with the term "flesh," as when it says by the mouth of the prophet Joel, "I will pour out my Spirit on all flesh," and as Daniel said to Astyages, "I do not adore idols made by the hands of people, but the living God, who has created the sky and the earth and has power over all flesh," for he and Joel identify the flesh with the human race.
Deuteronomy 21:23 — On the Incarnation of the Word 25
If any of our own people also inquire, not from love of debate but from love of learning, why he suffered death in no other way except on the cross, let him also be told that no other way than this was good for us and that it was well that the Lord suffered this for our sakes. For if he himself came to bear the curse laid upon us, how else could he have "become a curse" unless he received the death set for a curse? And that is the cross. For this is exactly what is written: "Cursed is he that hangs on a tree."
Deuteronomy 28:66 — On the Incarnation of the Word 35
Perhaps you have heard of the prophecy of Christ's death. You ask to learn [from Moses] what is set forth concerning the cross. Not even this is passed over. It is displayed by the holy men with great plainness. For first Moses predicts it, and that even with a loud voice, when he says, "You shall see your Life hanging before your eyes and shall not believe."
Deuteronomy 32:48-49 — DEFENSE OF HIS FLIGHT 18
The great Moses, who previously had hidden himself from Pharaoh and had withdrawn into Midian for fear of him when he received the commandment "Return into Egypt," did not fear to do so. And again, when he was bidden to go up into the mountain Abarim and die, he delayed not through cowardice but even joyfully proceeded there.
Ecclesiastes 2:18 — Life of St. Anthony 17
If the whole earth is not worth the kingdom of heaven, surely he who has left a few fields leaves nothing, as it were; even if he has given up a house or much gold, he ought not to boast nor grow weary. Moreover, we should consider that if we do not relinquish these things for virtue's sake, we leave them behind later when we die and often, as Ecclesiastes reminds us, to those to whom we do not wish to leave them. Why, then, do we not relinquish them for the sake of virtue, so that we may inherit a kingdom? LIFE OF ST.
Ecclesiastes 3:2 — DEFENSE OF HIS FLIGHT 14
This is written in the Scriptures and is manifest to all. For although it be hidden and unknown to all, what period of time is allotted to each, and how it is allotted; yet every one knows this, that as there is a time for spring and for summer, and for autumn and for winter, so, as it is written, there is a time to die, and a time to live.
Ecclesiastes 6:2 — Life of St. Anthony 17
Let none of us entertain the desire for possessions, for what gain is it to acquire those things which we cannot take with us? Why not rather acquire those that we can take: prudence, justice, temperance, fortitude, understanding, charity, love of the poor, faith in Christ, gentleness, hospitality? If we obtain these, we shall find them there before us preparing a welcome for us in the land of the meek. LIFE OF ST.
Ecclesiastes 7:17 — DEFENSE OF HIS FLIGHT 14
And as God promises to them that serve him truly, "I will fulfill the number of your days," Abraham dies "full of days," and David called on God, saying, "Take me not away in the midst of my days." And Eliphaz, one of the friends of Job, being assured of this truth, said, "You shall come to your grave … like as a shock of corn comes in its season." And Solomon confirming his words, says, "The souls of the unrighteous are taken away untimely." And therefore he exhorts in the book of Ecclesiastes, saying, "Be not overmuch wicked, neither be hard: why should you die before your time?"
Ecclesiastes 7:24 — LETTERS TO MONKS 1:2
Consider therefore how it is written in the book of Ecclesiastes, "I said, I will be wise, but it was far from me. That which is far off, and exceeding deep, who shall find it out?" [Consider] what is said in the Psalms, "The knowledge of you is too wonderful for me; it is high, I cannot attain unto it." And Solomon says, "It is the glory of God to conceal a thing." [Therefore] I frequently designed to stop and to cease writing; believe me, I did. But lest I should be found to disappoint you, or by my silence to lead into impiety those who have made enquiry of you and are given to disputation, I constrained myself to write briefly, what I have now sent to your piety.
Ecclesiastes 7:26 — LETTERS TO MONKS 1:2
Although a perfect apprehension of the truth is at present far removed from us by reason of the infirmity of the flesh, yet it is possible, as the Preacher himself has said, to perceive the madness of the impious, and having found it, to say that it is "more bitter than death." Therefore for this reason, as perceiving this and able to find it out, I have written, knowing that to the faithful the detection of impiety is a sufficient information wherein piety consists. For although it is impossible to comprehend what God is, yet it is possible to say what he is not.
Ecclesiastes 7:29 — Against the Heathen 7:5-6
For [the soul] is made to see God and to be enlightened by him; but of its own accord in God's stead it has sought corruptible things and darkness, as the Spirit says somewhere in writing, "God made man upright, but they have sought out many inventions." Thus it has been then that people from the first discovered and contrived and imagined evil for themselves. But it is now time to say how they came down to the madness of idolatry, that you may know that the invention of idols is wholly due not to good but to evil. But what has its origin in evil can never be pronounced good in any point—being evil altogether.
Ecclesiastes 9:12 — DEFENSE OF HIS FLIGHT 15
Now as these things are written in the Scriptures, the case is clear, that the saints know that a certain time is measured to every person, but that no one knows the end of that time is plainly intimated by the words of David, "Declare unto me the shortness of my days." What he did not know, that he desired to be informed of. Accordingly the rich man also, while he thought that he had yet a long time to live, heard the words, "You fool, this night your soul shall be required of you: then whose shall those things be which you have provided?" And the Preacher speaks confidently in the Holy Spirit, and says, "Man also knows not his time." Wherefore the patriarch Isaac said to his son Esau, "Behold, I am old, and I know not the day of my death." Our Lord, therefore, although as God and the Word of the Father, both knew the time measured out by him to all and was conscious of the time for suffering, which he himself had appointed also to his own body. Yet since he was made man for our sakes, he hid himself when he was sought after before that time came, as we do; when he was persecuted, he fled; and avoiding the designs of his enemies he passed by, and "so went through the midst of them." But when he had brought on that time which he himself had appointed, at which he desired to suffer in the body for all men, he announces it to the Father, saying, "Father, the hour is come; glorify thy Son." And then he no longer hid himself from those who sought him but stood willing to be taken by them; for the Scripture says, he said to them that came unto him, "Whom do you seek?" And when they answered, "Jesus of Nazareth," he said unto them, "I am he whom you seek."
Ecclesiastes 10:8 — FESTAL LETTERS 11:5
The Jews in their imaginings, and in their agreeing to act unjustly against the Lord, forgot that they were bringing wrath upon themselves. Therefore does the Word lament for them saying, "Why do the people exalt themselves, and the nations imagine vain things?" For vain indeed was the imagination of the Jews, meditating death against the Life, and devising unreasonable things against the Word of the Father. For who that looks upon their dispersion, and the desolation of their city, may not aptly say, "Woe unto them, for they have imagined an evil imagination, saying against their own soul, let us bind the righteous man, because he is not pleasing to us." And full well it is so, my brethren; for when they erred concerning the Scriptures, they knew not that "he who digs a pit for his neighbor falls into it; and he who destroys a hedge, a serpent shall bite him." And if they had not turned their faces from the Lord, they would have feared what was written before in the divine Psalms: "The heathen are caught in the pit which they made; in the snare which they hid is their own foot taken. The Lord is known when executing judgments: by the works of his hands is the sinner taken."
Ecclesiastes 10:20 — DEFENSE BEFORE CONSTANTIUS 3
If then those things, which are spoken in secret against you that are kings, are not hidden, is it not incredible that I should have spoken against you in the presence of a king and of so many bystanders?
Ecclesiastes 12:14 — Discourses Against the Arians 2.14.6
Consider how grave an error it is to call God's Word a work. Solomon says in one place in Ecclesiastes that "God shall bring every work into judgment, with every secret thing, whether it be good or whether it be evil." If then the Word is a work, do you mean that he as well as others will be brought into judgment? And what room is there for judgment, when the Judge is on trial? Who will give to the just their blessing, who to the unworthy their punishment, the Lord, as you must suppose, standing on trial with the rest? By what law shall he, the Lawgiver, himself be judged?
Ephesians 4:6 — Unknown work
The Father makes all things by the Word in the Spirit. So it is that the Unity of the Trinity is safeguarded. So it is that in the Church is proclaimed the one God who is 'above all and through all and in all (Eph 4.6)'. He is 'above all' as Father, as author and source; 'through all' by the Word; 'in all' in the Holy Spirit." - "Letters to Serapion on The Holy Spirit, 1.28"
Ephesians 4:8-9 — Councils of Ariminum and Seleucia, Section 8
We know that He, the Only-begotten Son of God, at the Father's bidding came from the heavens for the abolishment of sin, and was born of the Virgin Mary, and conversed with the disciples, and fulfilled the Economy according to the Father's will, and was crucified, and died and descended into the parts beneath the earth, and regulated the things there, Whom the gate-keepers of hell saw (Job xxxviii. 17, LXX.) and shuddered; and He rose from the dead the third day, and conversed with the disciples, and fulfilled all the Economy, and when the forty days were full, ascended into the heavens, and sitteth on the right hand of the Father, and is coming in the last day of the resurrection in the glory of the Father, to render to every one according to his works.
Ephesians 4:8-9 — Letter 59 To Epictetus, Sections 5-6
But in the Body which was circumcised, and carried, and ate and drank, and was weary, and was nailed on the tree and suffered, there was the impassible and incorporeal Word of God. This Body it was that was laid in a grave, when the Word had left it, yet was not parted from it, to preach, as Peter says, also to the spirits in prison. And this above all shews the foolishness of those who say that the Word was changed into bones and flesh. For if this had been so, there were no need of a tomb. For the Body would have gone by itself to preach to the spirits in Hades. But as it was, He Himself went to preach, while the Body Joseph wrapped in a linen cloth, and laid it away at Golgotha. And so it is shewn to all that the Body was not the Word, but Body of the Word.
Esther 9:15-23 — FESTAL LETTERS 8
In the face of all this, brothers and sisters, what should we do but give thanks to God, the king of all? Let us start by crying out the words of the psalm, "Blessed is the Lord, who has not let them eat us up." Let us keep the feast in that way that he has established for our salvation—the holy day of Easter—so that we, along with the angels, may celebrate the heavenly feast. Remember that Israel, coming out of affliction to a state of rest, sang a song of praise for the victory as they kept the feast. And in the time of Esther the people kept a feast to the Lord because they had been delivered from a deadly decree. They called a feast, thanking and praising the Lord because he had changed the situation for them. Therefore, let us keep our promises to the Lord, confess our sins, and keep the feast to him—in behavior, moral conduct, and way of life. Let us keep it by praising the Lord, who has disciplined us so lightly but has never failed us nor forsaken us nor stopped speaking to us.
Esther 9:15-23 — FESTAL LETTERS 4
When the whole nation of Israel was about to perish, blessed Esther defeated the tyrant's anger simply by fasting and praying to God. By faith she changed the ruin of her people into safety. Those days are feast days for Israel; they used to call a feast when an enemy was slain or a conspiracy against the people was broken up and Israel was delivered. That is why Moses established the Feast of the Passover: because Pharaoh was killed and the people were delivered from bondage. So then, especially when tyrants were slain, temporal feasts and holidays were established in Judea. Now, however, the devil, that tyrant against the whole world, is slain. Therefore, our feast does not relate only to time but to eternity. It is a heavenly feast! We do not announce it as a shadow or a picture or a type but as the real thing.
Exodus 12:14 — FESTAL LETTERS 14.3
As also the Word of God, when desirous [to establish the paschal feast] said to his disciples, "With desire I have desired to eat this Passover with you." Now that is a wonderful account, for a man might have seen them at that time girded as for a procession or a dance and going out with staves and sandals and unleavened bread. These things, which took place before in shadows, were typical anticipatory symbols. But now the truth has drawn near to us, "the image of the invisible God," our Lord Jesus Christ, the true Light. Instead of a staff, he is our scepter; instead of unleavened bread, he is the bread which came down from heaven; who instead of sandals has furnished us with the preparation of the gospel. It is he who, to speak briefly, by all these means has guided us to his Father. And if enemies afflict us and persecute us, he again, instead of Moses, will encourage us with better words, saying, "Be of good cheer; I have overcome the wicked one." And if after we have passed over the Red Sea, heat should again vex us or some bitterness of the waters befall us, even then again the Lord will appear to us, imparting to us of his sweetness and his life-giving fountain, saying, "If any man thirst, let him come to me and drink."
Exodus 12:43 — FESTAL LETTERS 6.11
But the deceitful, and he that is not pure of heart and possesses nothing that is pure (as Proverbs says, "To a deceitful man there is nothing good") shall assuredly, being a stranger and of a different race from the saints, be accounted unworthy to eat the Passover, for "a foreigner shall not eat of it." Thus Judas, when he thought he kept the Passover, because he plotted deceit against the Savior, was estranged from the city which is above and from the apostolic company. For the law commanded the Passover to be eaten with due observance. But he, while eating it, was sifted of the devil, who had entered his soul.
Exodus 21:13 — DEFENSE OF HIS FLIGHT 11
For there was a command under the law that cities of refuge should be appointed, in order that they who were sought after to be put to death might at least have some means of saving themselves. And when he who spoke to Moses, the Word of the Father, appeared in the end of the world, he also gave this commandment, saying, "But when they persecute you in this city, flee into another."
Ezekiel 9:4 — LETTER TO THE BISHOPS OF EGYPT 1:2
Thus he suffers and is dishonoured; and although he still ventures with shameless confidence to disguise himself, yet now, wretched spirit, he is detected the rather by them that bear the Sign on their foreheads; yea, more, he is rejected of them, and is humbled, and put to shame. For even if, now that he is a creeping serpent, he shall transform himself into an angel of light, yet his deception will not profit him; for we have been taught that `though an angel from heaven preach unto us any other gospel than that we have received, he is anathema.'
Ezekiel 16:25 — ON SYNODS 39
What then has persuaded you to contradict each other and to procure to yourselves so great a disgrace? You cannot give any good account of it; this supposition only remains, that all you do is but outward profession and pretense.… And you make nothing of accusing the Fathers, and you complain outright of the expressions as being unscriptural; and, as it is written, "opened your legs to every one that passed by;" so as to change as often as they wish, in whose pay and keep you are. Yet, though a person uses terms not in Scripture, it makes no difference, so that his meaning is religious. But the heretic, though he uses scriptural terms, because he is equally dangerous and depraved, will be asked in the words of the Spirit, "Why do you preach my laws and take my covenant in your mouth?"
Ezra 1:1 — Unknown work
[Synopsis on Ezra] These two books were written by the man whose name they bear as a title. This Ezra, being a priest and a scribe, recounted the return of the children of Israel from Persia to Jerusalem. In the first book, he relates how the charge of organizing the return was in the hand of Josue the son of Josedec, and of Ezra, Zerubbabel, and Nehemiah, a Jewish eunuch. The return was occasioned as follows: three soldiers who guarded the king, one of whom was Zerubbabel, were engaged in a competition regarding a certain question, and a promise had been made that the winner should ask the king for whatever he wanted. When the first soldier had said that wine was stronger, and the second that the king was stronger, Zerubbabel contended that women were stronger, and that truth excelled over all things. Because Zerubbabel spoke these things, he won. When he was told to ask what he wanted, he asked for the captives to be released and for Jerusalem to be rebuilt. And it was done as he asked, and the captives were let go. For at that time sixty years of wrath had been completed. The people of the tribes of Juda and Benjamin, together with the Levites, who went up from the captivity to Jerusalem, were in all forty-two thousand three hundred and sixty in number. Their menservants and womenservants were seven thousand three hundred and thirty-four. Their singing men were two hundred and forty-five. Their camels four hundred and thirty-five. Their donkeys six thousand seven hundred and twenty. The builders were Zerubbabel, Josue the son of Josedec, and Nehemiah. As for Ezra, being skilled in the knowledge of the law, he brought forth the law and read it, and arranged everything pertaining to the temple, and he also it was who used to designate the Levites according to the law. Moreover, he also made sure that strange wives should be cast out by such as had married them during the time of the captivity. They all cast them out indeed, and they cleansed themselves, and, as is written, they observed the phase and a fast according to the law.
Ezra 3:2-7 — DEFENSE BEFORE CONSTANTIUS 18
Or rather let them learn of you, who are so well instructed in such histories, how that Jeshua the son of Josedek the priest, and his brother, and Zerubbabel the wise, the son of Salathiel, and Ezra the priest and scribe of the law, as the temple was being built after the captivity, the feast of tabernacles being at hand (which was a great feast and time of assembly and prayer in Israel), gathered the people together with one accord in the great court within the first gate, which is toward the east, and prepared the altar to God, and there offered their gifts and kept the feast. And so afterwards they brought hither their sacrifices, on the sabbaths and the new moons, and the people offered up their prayers. And yet the Scripture says expressly that when these things were done, the temple of God was not yet built; but rather while they thus prayed, the building of the house was advancing. So neither were their prayers deferred in expectation of the dedication, nor was the dedication prevented by the assemblies held for the sake of prayer. But the people thus continued to pray; and when the house was entirely finished, they celebrated the dedication, and brought their gifts for that purpose and all kept the feast for the completion of the work.
Galatians 2:20 — Unknown work
Christ is the true Son, and so when we receive the Spirit, we are made sons. For it says; 'you did not receive the spirit of slavery leading you back into fear, but you have received the Spirit of adopted sonship' [Romans 8:15]. But when we are made sons in the Spirit, it is clear that we are called children of God in Christ... And when the Spirit is given to us-the Saviour said: 'Receive the Holy Spirit' [John 20:22]- God [The Father] is in us... But when God is in us, the Son is also in us. For the Lord Himself said: 'I and the Father will come and make our home with him' [John 14:23]. Next, the Son is life-for He said: 'I am the life' [John 14:6]- and so we are said to be given life in the Spirit... But when we are given life in the Spirit, Christ Himself is said to live in us. For it says: 'I am crucified with Christ. It is no longer I who live, but Christ who lives in me.' (Galatians 2:19-20). - "Letters to Separion On the Spirit, Letter 1, Chapter 19"
Galatians 4:6 — Four Discourses Against the Arians, Discourse 2, Section 59
But this is God's kindness to man, that of whom He is Maker, of them according to grace He afterwards becomes Father also; becomes, that is, when men, His creatures, receive into their hearts, as the Apostle says, 'the Spirit of His Son, crying, Abba, Father.' And these are they who, having received the Word, gained power from Him to become sons of God; for they could not become sons, being by nature creatures, otherwise than by receiving the Spirit of the natural and true Son. Wherefore, that this might be, 'The Word became flesh,' that He might make man capable of Godhead. This same meaning may be gained also from the Prophet Malachi, who says, 'Hath not One God created us? Have we not all one Father?' for first he puts 'created,' next 'Father,' to shew, as the other writers, that from the beginning we were creatures by nature, and God is our Creator through the Word; but afterwards we were made sons, and thenceforward God the Creator becomes our Father also. Therefore 'Father' is proper to the Son; and not 'creature,' but 'Son' is proper to the Father. Accordingly this passage also proves, that we are not sons by nature, but the Son who is in us; and again, that God is not our Father by nature, but of that Word in us, in whom and because of whom we 'cry, Abba, Father.' And so in like manner, the Father calls them sons in whomsoever He sees His own Son, and says, 'I begat;' since begetting is significant of a Son, and making is indicative of the works. And thus it is that we are not begotten first, but made; for it is written, 'Let Us make man;' but afterwards, on receiving the grace of the Spirit, we are said thenceforth to be begotten also; just as the great Moses in his Song with an apposite meaning says first 'He bought,' and afterwards 'He begat;' lest, hearing 'He begat,' they might forget their own original nature; but that they might know that from the beginning they are creatures, but when according to grace they are said to be begotten, as sons, still no less than before are men works according to nature.
Genesis 1:26 — Four Discourses Against the Arians, Discourse 2, Section 59
But this is God's kindness to man, that of whom He is Maker, of them according to grace He afterwards becomes Father also; becomes, that is, when men, His creatures, receive into their hearts, as the Apostle says, 'the Spirit of His Son, crying, Abba, Father.' And these are they who, having received the Word, gained power from Him to become sons of God; for they could not become sons, being by nature creatures, otherwise than by receiving the Spirit of the natural and true Son. Wherefore, that this might be, 'The Word became flesh,' that He might make man capable of Godhead. This same meaning may be gained also from the Prophet Malachi, who says, 'Hath not One God created us? Have we not all one Father?' for first he puts 'created,' next 'Father,' to shew, as the other writers, that from the beginning we were creatures by nature, and God is our Creator through the Word; but afterwards we were made sons, and thenceforward God the Creator becomes our Father also. Therefore 'Father' is proper to the Son; and not 'creature,' but 'Son' is proper to the Father. Accordingly this passage also proves, that we are not sons by nature, but the Son who is in us; and again, that God is not our Father by nature, but of that Word in us, in whom and because of whom we 'cry, Abba, Father.' And so in like manner, the Father calls them sons in whomsoever He sees His own Son, and says, 'I begat;' since begetting is significant of a Son, and making is indicative of the works. And thus it is that we are not begotten first, but made; for it is written, 'Let Us make man;' but afterwards, on receiving the grace of the Spirit, we are said thenceforth to be begotten also; just as the great Moses in his Song with an apposite meaning says first 'He bought,' and afterwards 'He begat;' lest, hearing 'He begat,' they might forget their own original nature; but that they might know that from the beginning they are creatures, but when according to grace they are said to be begotten, as sons, still no less than before are men works according to nature.
Genesis 2:16-17 — On the Incarnation of the Word 3.4
Knowing once more how the will of man could sway to either side, in anticipation God secured the grace given them by a command and by the place where he put them. For he brought them into his own garden and gave them a law so that, if they kept the grace and remained good, they might still keep the life in paradise without sorrow or pain or care, besides having the promise of incorruption in heaven. But if they transgressed and turned back and became evil, they might know that they were incurring that corruption in death that was theirs by nature, no longer to live in paradise but cast out of it from that time forth to die and abide in death and corruption.
Genesis 4:16 — FESTAL LETTERS 10
By means of righteousness we come into God's presence, as Moses did when he entered the thick cloud where God was. On the other hand, by the practice of evil a person leaves the presence of the Lord. For example, Cain, when he killed his brother, left the Lord's presence as far as his will was concerned.
Genesis 22:13 — FESTAL LETTERS 6
Thus the sacrifice was not for the sake of Isaac but for that of Abraham, who was tested by being called upon to make this offering. And of course, God accepted his intentions, but he prevented him from slaying Isaac. The death of Isaac would not buy freedom for the world. No, that could be accomplished only by the death of our Savior, by whose stripes we are all healed.
Hebrews 1:2 — Life of St. Anthony 81
The fame of Anthony came even unto kings, for Constantine Augustus and his sons … wrote letters to him as to a father and begged an answer from him. He made nothing very much of the letters, nor did he rejoice at the messages; rather, he was the same as he had been before the emperors wrote to him. But when they brought him the letters, he called the monks and said, "Do not be astonished if an emperor writes to us, for he is a man. Wonder rather that God wrote the law for men and has spoken to us through his own Son." And so he was unwilling to receive the letters, saying that he did not know how to write an answer to such things. But at the urgings of the monks because the emperors were Christians and lest the emperors take offense on the ground that they had been spurned, he consented that the letters be read. And he wrote an answer approving of them because they worshiped Christ, and he gave them counsel on things pertaining to salvation: "not to think much of the present, but rather to remember the judgment that is coming, and to know that Christ alone was the true and eternal king." He begged them to be merciful and to give heed to justice and the poor. Having received the answer, they rejoiced. Thus he was dear to all, and all desired to consider him as a father. LIFE OF ST.
Hebrews 1:3 — Discourses Against the Arians 1.4.12
As the apostle, writing to the Hebrews, says, "who being the brightness of his glory and the stamp of his nature," and David too in the eighty-ninth Psalm, "And the brightness of the Lord be upon us," and "in your light shall we see light." Who has so little sense as to doubt the eternity of the Son? For when did anyone see light without the brightness of its radiance, that one may say of the Son, "There was once when he was not," or "Before his generation he was not." And the words addressed to the Son in the hundred and forty-fourth Psalm, "Your kingdom is an everlasting kingdom," forbid anyone to imagine any interval at all in which the Word did not exist.
Hebrews 1:3 — The Deposition of Arius 3
Who that has heard the words of John, "In the beginning was the Word," will not denounce the saying of [Arius and his followers] that "there was a time when he was not"? Or who that has heard in the Gospel, "the only begotten Son" and "all things came into being through him," will not detest their declaration that he is "one of the things that were made"? For how can he be one of those things that were made by himself? Or how can he be the only begotten, when, according to them, he is counted as one among the rest, since he is himself a creature and a work? And how can he be "made of things that were not," when the Father says, "My heart has uttered a good Word," and "Out of the womb I have begotten you before the morning star"? Or again, how is he "unlike in substance to the Father," seeing he is the perfect "image" and "brightness" of the Father, and that he says, "He who has seen me has seen the Father"? And if the Son is the "Word" and "Wisdom" of God, how was there "a time when he was not"? It is the same as if they should say that God was once without Word and without Wisdom. And how is he "subject to change and variation" who says by himself, "I am in the Father, and the Father in me," and "I and the Father are one"; and who by the prophet says, "I the Lord do not change"? For although one may refer this expression to the Father, yet it may now be more aptly spoken of the Word, that, though he has been made man, he has not changed. But as the apostle has said, "Jesus Christ is the same yesterday and today and for ever." And who can have persuaded them to say that he was made for us, for Paul writes, "for whom and by whom all things exist"?
Hebrews 1:3 — Discourses Against the Arians 1.3.9
Therefore, he is true God, existing consubstantially (homoousios) with the true Father, while other beings to whom he said, "I say, 'you are gods,' " have this grace from the Father only by participation in the Word through the Spirit. For he is the "very stamp" of the Father's "being," and "light" from "light," and the "power" and true "image" of the Father's substance.
Hebrews 1:4 — Discourses Against the Arians 1.13.59(8)
Both in the verse before us then and throughout he ascribes the word "better" to the Lord, who is better and other than originated things. For better is the sacrifice through him, better the hope in him, and also the promises through him, not merely great as compared with small, but the one differing from the other in nature, because he who conducts this economy is "better" than things originated.
Hebrews 1:4 — Discourses Against the Arians 1.13.55(3)
Whereas the prophets ministered and the law was spoken by angels, the Son too came on earth in order to minister. The apostle was forced to add "become as much superior to angels," wishing to show that just as much as the Son excels a servant is the ministry of the Son better than the ministry of servants. Contrasting the old ministry and the new, the apostle then speaks freely to the Jews, writing and saying, "become as much superior to angels." This is why throughout he uses no comparison such as "become greater" or "more honorable," lest we should think of the Son and angels as one in kind, but "better" is his word, by way of marking the difference of the Son's nature from things originated. And we have proof of this from divine Scripture: David, for instance, saying in the psalm, "A day in your courts is better than a thousand," and Solomon crying out, "Take my instruction instead of silver, and knowledge rather than choice gold; for wisdom is better than jewels, and all that you may desire cannot compare with her." Are not wisdom and stones of the earth different in essence and separate in nature? Are heavenly courts at all akin to earthly houses? Or is there any similarity between things eternal and spiritual and things temporal and mortal?… In like manner there is no relationship between the Son and the angels; thus the word better is not used to compare but to contrast, because of the difference of his nature from theirs. And so also the apostle himself, when he interprets the word better, places its force in nothing less than the Son's preeminence over things originated, calling the one Son and the other servants. The one, as a Son with the Father, sits on God's right; and the others, as servants, stand before God and are sent and serve.
Hebrews 2:10 — LETTER TO THE BISHOPS OF EGYPT 2.15
If all things that were made by the will of God were made by Him, how can He be Himself one of the things that were made? And when the Apostle says, `For whom are all things, and by whom are all things,' how can these men say, that we were not made for Him, but He for us? If it be so, He ought to have said, `For whom the Word was made;' but He saith not so, but, `For whom are all things, and by whom are all things,' thus proving these men to be heretical and false.
Hebrews 6:18 — FESTAL LETTERS 19.4
Through Moses God gave commandments about sacrifices, and the whole book of Leviticus is taken up with acceptable ways for them to be carried out. The Lord, through the prophets, found fault with those who contemptuously misstated these things, calling them disobedient to the commandment. He told them, "I have not asked you to do these things!… Neither did I speak to your fathers about sacrifices, nor give them commands about whole burnt offerings."Some have put forth the opinion that either the Scriptures do not agree or that God, who gave the commandment, is a liar. But in this there can be no disagreement—far from it. The Father, who is truth, cannot lie, "for it is impossible for God to lie," as Paul affirms. Actually, these things are plain to those who accept the writings of the law with faith and look at them in the right way. Here is my explanation, and may God grant by your prayers that I am not too far from the truth. It does not appear to me that God gave the commandments and the law concerning sacrifices right away when he led them out of Egypt. Nor did he who gave the law really pay any attention to the whole burnt offerings, as such. He was looking ahead to those things that were prefigured and pointed out by them. "For the law has but a shadow of the good things to come." And "Those regulations were set forth until the time of reformation."9 That is why the whole law did not deal with sacrifices, although it did include commands concerning them. By means of these commands it began to teach people, calling them away from idols and drawing them to God, giving them proper teaching for the times in which they lived. So you see, God did not give the people those commands about sacrifices and offerings when he brought them out of Egypt, nor even when they first came to Mount Sinai. God is not like people, that he should want those things for himself. No, he gave the commandment so that they might know him and his Word (the Son)—and forget about those so-called gods that do not really exist but appear to do so because of the show people put on.
Hebrews 8:3 — LETTER 61, TO MAXIMUS 3
I am very much surprised how they have ventured to entertain the idea that the Word became man in consequence of his nature. For, if this were so, the commemoration of Mary would be superfluous. For nature has no conception of a virgin bearing apart from a man. By the good pleasure of the Father, being true God, and Word and Wisdom of the Father by nature, he became man in the body for our salvation in order that, having something to offer for us he might save us all, "as many as through fear of death were all their lifetime subject to bondage." For it was not some man that gave himself up for us; since every man is under sentence of death, according to what was said to all in Adam, "earth you are and unto earth you shall return." Nor yet was it any other of the creatures, since every creature is liable to change. But the Word himself offered his own body on our behalf that our faith and hope might not be in man, but that we might have our faith in God the Word himself.
Hebrews 8:6 — Discourses Against the Arians 1.13. [59]
"It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these." Both in the verse before us, then, and throughout, does he ascribe the word better to the Lord, who is better and other than originated things. For better is the sacrifice through him, better the hope in him and also the promises through him, not merely as great compared with small, but the one differing from the other in nature, because he who conducts this economy, is better than things originated.
Hebrews 10:20 — On the Incarnation of the Word 25
If any of our own people inquire, not from love of debate but from love of learning, why he suffered death in no other way save on the cross, let them also be told that no other way than this was good for us, and that it was well that the Lord suffered this for our sakes. For if he came himself to bear the curse laid upon us, how else could he have "become a curse" unless he received the death set for a curse? And that is the cross. For this is exactly what is written: "Cursed be every one who hangs on a tree." Again, if the Lord's death is the ransom of all, and by his death "the dividing wall of hostility" is broken down, and the calling of the nations is brought about, how would he have called us to him had he not been crucified? For it is only on the cross that a man dies with his hands spread out. Thus it was fitting for the Lord to bear this also and to spread out his hands, that with the one he might draw the ancient people and with the other those from the Gentiles and unite both in himself. For this is what he himself has said, signifying by what manner of death he was ransom to all: "I, when I am lifted up," he says, "will draw all men to myself." For the devil, the enemy of our race, having fallen from heaven, wanders about our lower atmosphere and there, bearing rule over his fellow spirits, as the devil's peers in disobedience, not only works illusions by their means in them that are deceived but tries to hinder them that are going up. About this the apostle says, "Following the prince of the power of the air, the spirit that is now at work in the sons of disobedience," while the Lord came to cast down the devil and clear the air and prepare the way for us up into heaven, as said the apostle, "Through the curtain, that is to say, his flesh"—and this must be by death. Well, by what other kind of death could this have come to pass than by one which took place in the air, I mean, the cross? For only he that is perfected on the cross dies in the air. Therefore, it was quite fitting that the Lord suffered this death. For thus being lifted up, he cleared the air of the malignity both of the devil and of demons of all kinds, as he says, "I saw Satan fall like lightning from heaven," and made a new opening of the way up into heaven, as he says once more, "Lift up your heads, O gates, and be lifted up, O ancient doors!" For it was not the Word himself that needed an opening of the gates, being Lord of all; nor were any of his works closed to their maker; but it was we who needed it, whom he carried up by his own body. For as he offered it to death on behalf of all, so by it he once more made ready the way up into the heavens.
Hebrews 11:5-6 — FESTAL LETTERS 11.3
With the aid of your prayers, I hope to give a true picture of the plans of Paul, that holy man. He was very knowledgeable and skilled in these matters of God, and he knew the power of the Lord's teaching. So he deemed it necessary to teach first about Christ and the mystery of the incarnation. Only then did he point to things in their lives that needed to be corrected. He wanted them first to know the Lord and then to want to do what he told them. For if you don't know the one who leads the people in observing God's commands, you are not very likely to obey them.Moses, that famous and faithful minister of God, used this method. When he set forth those things having to do with the divine system of laws, he first dealt with the knowledge of God, "Hear, O Israel, the Lord your God is one Lord." Then, after describing God to the people, teaching them about the one in whom they should believe, and informing them concerning the one who is truly God—only then did he tell how a person can please God. Only then did he say, "You shall not commit adultery; you shall not steal," and the other commandments. The reason for this order of teaching is given to us in the apostolic writings. God is sought by godly and righteous acts, as the prophet tells us.
Hebrews 11:5-6 — FESTAL LETTERS 9.7
Jesus continually nourished his believing disciples with his words and gave them life by his closeness. But when the woman from Canaan asked for help, he did not answer her, because she was not yet a believer—even though she desperately needed food from him. He behaved this way not because he despised her; far from it. For the Lord is loving and good to humankind. That is why he went to Tyre and Sidon in the first place. No, it was because she did not believe, because she was an impious woman who had no idea of God's requirements.What he did was most appropriate, brothers and sisters, because it was not right for her to put her request before faith. Rather, she needed to support her prayer by her faith. For "whoever would draw near to God must believe that he exists and that he rewards those who seek him"; and that "without faith it is impossible to please him." That is what Paul teaches.
Hebrews 11:17 — FESTAL LETTERS 6.8
Here is a man of true faith, for when the Lord asked him to sacrifice Isaac, his only son, he was willing to do so. By faith he offered up the one through whom the Lord had given him the promise of a nation of descendants. And in offering his son he worshiped the Son of God. When the Lord held him back from sacrificing Isaac, Abraham saw the Messiah in the ram that was ultimately offered as the sacrifice to God.We see, then, that the patriarch was tested by means of Isaac—not that Isaac was sacrificed but rather the one who was pointed out in Isaiah, "He shall be like a lamb that is led to the slaughter, and like a sheep that before its shearers is dumb." He was, in truth, tested by him who took away the sin of the world. That is why Abraham was held back from laying his hand on the boy. If he had sacrificed Isaac, the Jews might very well have rejected all the prophecies concerning the Savior. Undoubtedly they would have especially rejected such prophecies given by the psalmist as, "You have not wanted sacrifice and offering; for you have prepared a body for me." They would have referred all such prophecies to the son of Abraham. Thus the sacrifice was not for the sake of Isaac but of Abraham, who was tested by being called upon to make this offering. And of course, God accepted his intentions, but God prevented him from slaying Isaac. The death of Isaac would not buy freedom for the world. No, that could be accomplished only by the death of our Savior, by whose stripes we are all healed. He alone picked up the falling, healed the sick, satisfied those who were hungry and filled the poor. Above all else, he alone raised us all from the dead, and having abolished death, he has brought us from sorrow and sighing to the rest and gladness of this feast. That, dear friends, is a joy that reaches heaven!
Hebrews 12:24 — FESTAL LETTER 1.8-9
The prophet Nahum proclaimed the good news of what was to come, "Behold, on the mountains the feet of him who brings good tidings, who proclaims peace." Then he went on to tell them, "Keep your feasts, O Judah; fulfill your vows. For they shall no more go to that which is old; it is finished; it is taken away. He is gone up who breathed upon the face and delivered you from affliction."74Now who is he who went up? Notice, by the way, that the one who went up went to the Jews, so there is no way they can ignore the end of those practices that foreshadowed his coming. And the prophet did say, "It is finished." But as I asked, who was he? It would be absurd to say that he was Moses, because when he was with Israel they had not even entered the land in which these sacrificial rites were to be carried out. Or suppose that he was Samuel or some other one of the prophets. That would not do either, because, while they were around, the sacrifices were being made and Jerusalem was still standing. Thus it was none of these men who went up. But if you want to know the truth … look to our Savior, who went up and who "breathed on them, and said to them, 'Receive the Holy Spirit.' " As soon as these things were done, all the old things came to an end. The altar was broken; the veil of the temple was torn from top to bottom. And although the city was not yet sacked and destroyed, its time was coming. As the prophecy foretold, the abomination of desolation was soon to rest upon the temple and the city. The consummation of the ancient ceremonies was at hand. Thankfully, then, we have come far beyond these shadows of reality, having turned to the Lord himself. And we know that "the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom." Therefore, as the ears of our hearts hear the call of the priestly trumpet, we do not look with our physical eyes and see an animal lamb slain, but we see the true Lamb, our Lord Jesus Christ. For as Isaiah said, he "was led as a lamb to the slaughter, and like a sheep that before its shearers is dumb."78 We are purified by his precious blood, which cleanses us from sin. His blood does not cry out for vengeance as did the blood of Abel.
Hosea 4:12 — LIFE OF ST. ANTHONY 6
Anthony then asked, "Who are you who say such things to me? And at once he [the demonic voice] uttered a contemptible speech: 'I am a lover of fornication; I have undertaken to ensnare the young and to entice them to it, and I am called the spirit of fornication. How many I have deceived who wished to be chaste! How many who practiced self-restraint have I by my seductions persuaded to change! I am he on whose account the prophet reproaches the fallen, saying, "You have been deceived by the spirit of fornication," for through me they were tripped up. I am he who often troubled you but whom you as often overthrew.' "
Isaiah 1:2 — Discourses Against the Arians 1.11.37
The one who is [begotten] from another by nature is a true child, just as Isaac was to Abraham, and Joseph was to Jacob, and as the radiance is to the sun. But those who are called children only from virtue and grace are called so not by nature but because of what they have received by grace. They still are not of the same nature as the one who gave them [the gift]. They are the ones who received the Spirit by participation, about whom it is said, "I produced and exalted children, but they rebelled against me." Of course, they were never really children by nature, and because of this and the fact that they reverted [to their former ways], the Spirit was taken away and they were disinherited. But when they again repent, God will receive them again and give them light. He will again call them children who at the beginning had been given grace.
Isaiah 1:2 — FESTAL LETTER 10
And if they had examined with their understanding the things which were written, they would not have carefully fulfilled the prophecies which were against themselves, so as not to make their city now desolate, grace taken from them, and they themselves without the law, being no longer called children but strangers.
Isaiah 1:13 — Letter 19.2
For actions not done lawfully and piously are not of advantage, though they may be reputed to be so, but they rather argue hypocrisy in those who venture upon them. Therefore, although such persons feign to offer sacrifices, yet they hear from the Father, "Your whole burnt offerings are not acceptable, and your sacrifices do not please me"; and although you bring fine flour, it is vanity; incense also is an abomination to me."
Isaiah 1:22 — Discourses Against the Arians 3.26
Someone who looks at what is done divinely by the Word and denies the body, or looks at what is proper to the body and denies the Word's presence in the flesh or from what is human, entertains low thoughts concerning the Word … as a Jewish vintner, mixing water with the wine, shall account the cross an offense, or as a Gentile, will deem the preaching folly.
Isaiah 2:3 — FESTAL LETTER 6:10-11
Let us sing a victorious song of praise to the Lord!Who will lead us to such a company of angels? Who, longing for the heavenly feast and the angels' holiday, will say like the prophet, "I will lead them to the house of God: a multitude joyfully praising God and keeping festival"? The saints of old encourage us to be like that, saying, "Come, let us go up to the mountain of the Lord, and to the house of the God of Jacob."
Isaiah 2:4 — On the Incarnation of the Word 52:1
Who is the one who has done this, or who is the one who has joined together in peace people who once hated one another, except for the beloved Son of the Father, the Savior of all, even Jesus Christ, who because of his own love suffered all things for our salvation? For from ages past the peace he would initiate was promised.
Isaiah 3:9-10 — Letter 11.5
Those who look upon their dispersion and the desolation of their city may not aptly say, "Woe to them, for they have imagined an evil imagination, saying against their own soul, let us bind the righteous man, because he is not pleasing to us." It is so true, for when they erred concerning the Scriptures, they did not know that "the one who digs a pit for his neighbor falls in it; and a serpent will bite the one who destroys a hedge."
Isaiah 5:1-2 — Discourses Against the Arians 4.24
And in Isaiah it says, "I will sing to my beloved a song of my beloved touching my vineyard. My beloved has a vineyard." Who is the "Beloved" other than the only-begotten Son?
Isaiah 7:14 — LETTER 60:6
But what does this passage mean, if not that God has come in the flesh?
Isaiah 10:13 — Life of St. Anthony 24
And by the prophet, "the enemy said, I will pursue and overtake," and again by another, "I will grasp the whole world in my hand as a nest, and take it up as eggs that have been left." Such, in a word, are their boasts and professions that they may deceive the godly. But not even then ought we, the faithful, to fear his appearance or give heed to his words. For he is a liar and speaks of truth never a word. And though speaking words so many and so great in his boldness, without doubt, like a dragon he was drawn with a hook by the Savior, and as a beast of burden he received the halter round his nostrils, and as a runaway his nostrils were bound with a ring, and his lips bored with an armlet. And he was bound by the Lord as a sparrow, that we should mock him. LIFE OF ST.
Isaiah 11:5 — FESTAL LETTER 3
At all times let us stand firm, but especially now, although many afflictions overtake us and many heretics are furious against us. Let us then, my beloved brothers, celebrate with thanksgiving the holy feast that now draws near to us, "girding up the loins of our minds," like our Savior Jesus Christ, of whom it is written, "Righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins."
Isaiah 11:9 — Discourses Against the Arians 1.13.8
But now, to all the earth has gone forth their voice, and all the earth has been filled with the knowledge of God, and the disciples have made disciples of all the nations, and now is fulfilled what is written: "They shall be all taught of God." And then what was revealed was but a type; but now the truth has been manifested.
Isaiah 22:13 — FESTAL LETTER 7:2
Now we say that the wicked are dead, but not in an ascetic life opposed to sin; nor do they, like the saints, bear about dying in their bodies. But it is the soul which they bury in sins and follies, drawing near to the dead and satisfying it with dead nourishment. [They are] like young eagles which, from high places, fly upon the carcasses of the dead, and which the law prohibited, commanding figuratively, "You are not to eat the eagle or any other bird that feeds on a dead carcass." And it pronounced unclean any other animal that eats the dead, for these kill the soul with lusts and say nothing but "let us eat and drink, for tomorrow we die."
Isaiah 23:2 — Letter 2.3
Still, it was when humanity was in this state that the Word—the Son—came to seek and to find that which was lost. Even before he came, he tried to restrain us from such foolishness, crying out, "Don't be like the horse and the mule which have no understanding and whose mouth must be held in with bit and bridle." And because his own people were careless and acted as the wicked did, Isaiah, praying in the Spirit said, "You are to me like merchants of Phoenicia."
Isaiah 26:10 — FESTAL LETTER 7:2
When, by such faith and knowledge, the Lord's people have embraced this true life, they surely receive the joy of heaven. The wicked, on the other hand, since they don't care about the Lord's life, are rightly deprived of its blessings. For, "let the wicked be taken away so that he shall not see the glory of the Lord." In the end they, like everyone else, shall hear the universal proclamation of the promise, "Awake, sleeper, and rise up from the dead." They shall rise and knock on the doors of heaven, saying, "Open to us." The Lord, however, will rebuke them for rejecting knowledge of him and will tell them, "I do not know you."
Isaiah 26:13 — Discourses Against the Arians 2.15.14
For the Son of God indeed, being himself the Word, is Lord of all. But we once were subject from the first to the slavery of corruption and the curse of the law. Then by degrees fashioning for ourselves things that were not, we served, as says the blessed apostle, "them which by nature are no gods." Ignorant of the true God, we preferred things that were not to the truth. But afterwards, as the ancient people when oppressed in Egypt groaned, so when we too had the law "engrafted" in us, according to the unutterable sighings of the Spirit made our intercession, "O Lord our God, take possession of us"; then, as "he became a house of refuge" and a "God and defense," so also he became our Lord. Nor did he then begin to be, but we began to have him for our Lord.
Isaiah 35:6 — On the Incarnation of the Word 38
Now what can they [i.e., those who deny the incarnation] say to this, or how can they dare to face this at all? For the prophecy not only indicated that God is to sojourn here but also announces the signs and the time of his coming. For they connect the blind recovering their sight, and the lame walking, and the deaf hearing, and the tongue of the one who stammers being made plain, with the divine coming which is to take place. Let them say, then, when such signs have come to pass in Israel, or where in Judah anything of the sort has occurred. Naaman, a leper, was cleansed, but no deaf man heard nor lame walked. Elijah raised a dead man; so did Elisha;64 but none blind from birth regained his sight. For in good truth, to raise a dead man is a great thing, but it is not like the wonder wrought by the Savior. Only, if Scripture has not passed over the case of the leper and of the dead son of the widow, certainly had it come to pass that a lame man also had walked and a blind man recovered his sight, the narrative would not have omitted to mention this also. Since, then, nothing is said in the [Old Testament] Scriptures, it is evident that these things had never taken place before. When, then, have they taken place, save when the Word of God himself came in the body? Or when did he come, if not when lame men walked, and those who stammer were made to speak plainly, and deaf men heard, and men blind from birth regained their sight?
Isaiah 38:18-19 — FESTAL LETTER 7:3
[Those who live in a godly manner] and participate in such goodness are the only ones able to give glory to God, and that is what really constitutes a feast and a holy day. For the feast is not indulging in a lot of food or dressing up in lovely clothes. It is not enjoying days of leisure. It is acknowledging God and offering thanksgiving and songs of praise to him. But this belongs to the saints alone, who live in Christ.… That is the way it was with Hezekiah, who was delivered from death and therefore praised God, saying, "Those who are in hell cannot praise you; the dead cannot bless you; but the living shall bless you, as I do today."
Isaiah 38:20 — Letter 10.3
At no time should one freely praise God more than when one has passed through afflictions. Nor again should one at any time give thanks more than when he finds rest from toil and temptations. As Hezekiah, when the Assyrians perished, praised the Lord and gave thanks, saying, "The Lord is my salvation, and I will not cease to bless you with harp all the days of my life, before the house of the Lord."
Isaiah 40:6 — Discourses Against the Arians 1.12.48
What advancement, then, was it to the Immortal to have assumed the mortal? Or what promotion is it to the Everlasting to have put on the temporal? What reward can be great to the everlasting God and King in the bosom of the Father? Do you not see that this too was done and written because of us and for us, that the Lord, having become a human being, might make immortal us who are mortal and temporal and bring us into the everlasting kingdom of heaven? Do you Arians not blush, speaking lies against the divine oracles? For when our Lord Jesus Christ was among us, we indeed were promoted, as rescued from sin; but he is the same, nor did he change when he became man, but, as has been written, "the Word of God abides forever." Surely as, before he became human, he, the Word, dispensed to the saints the Spirit as his own, so also when made human, he sanctifies all by the Spirit and says to his disciples, "Receive the Holy Spirit."
Isaiah 40:28 — Discourses Against the Arians 2.17.25
If they shall assign the toil of making all things as the reason why God only made the Son, the whole creation will cry out against them as saying unworthy things of God; and Isaiah, too, who has said in Scripture, "The everlasting God, the Lord, the Creator of the ends of the earth, does not faint, neither is he weary: there is no searching of his understanding." And if God made the Son alone, as not lowering himself to make the rest but committed them to the Son as an assistant, this on the other hand is unworthy of God, for in him there is no pride. No, the Lord reproves the thought when he says, "Are not two sparrows sold for a farthing?" … If then it is not unworthy of God to exercise his providence, even down to things so small, a hair of the head and a sparrow and the grass of the field, also it was not unworthy of him to make them. For what things are the subjects of his providence, of those he is Maker through his proper Word. No, a worse absurdity lies before the people who speak this way; for they distinguish between the creatures and the framing and consider the latter the work of the Father, the creatures the work of the Son; whereas either all things must be brought to be with the Son, or if all that is originate comes to be through the Son, we must not call him one of the originated things.
Isaiah 42:1 — Life of St. Anthony 35
It is possible, with the help of God, easily to distinguish the presence of the good and the bad; a vision of the holy ones is not agitated. "He shall not protest and cry out; none will hear his voice." It occurs so quietly and gently that joy and gladness and confidence are at once born in the soul.… The soul's thoughts remain untroubled and calm, so that, enlightened of itself, it contemplates those who appear. LIFE OF ST.
Isaiah 44:6 — Discourses Against the Arians 3.23
For God is one and only and first. But this is not said to the denial of the Son; perish the thought. For he is in that One and First and Only, as being of that One and Only and First the only Word and Wisdom and Radiance. And he too is the First, as the fullness of the godhead of the First and Only, being whole and full God.
Isaiah 44:11 — Against the Heathen 13:4
How could he fail to pity them in this also, seeing that they worship them that cannot see. In hearing, they pray to them that cannot hear. Born with life and reason, people, as they are, call gods things that do not move at all but do not even have life. Strangest of all, do they serve as their masters beings whom they themselves keep under their own power?
Isaiah 44:24 — Discourses Against the Arians 3.24.9
And when the prophet says concerning the creation, "That stretches forth the heavens alone," and when God says, "I only stretch out the heavens," it is made plain to everyone that in the "Only" is signified also the Word of the Only, in whom "all things were made" and without whom "was made not one thing." Therefore, if they were made through the Word, and yet he says, "Only," and together with that Only is understood the Son, through whom the heavens were made, so also then, if it is said, "One God," and "I Only," and "I the First," in that "One" and "Only" and "First" is understood the Word co-existing, as in the Light the Radiance. And this can be understood of no other than the Word alone. For all other things subsisted out of nothing through the Son and are greatly different in nature, but the Son himself is natural and true offspring from the Father. And thus the very passage that these insensate have thought fit to adduce, "I the First," in defense of their heresy, does rather expose their perverse spirit. For God says, "I the first, and I the last"; if then, as though ranked with the things after him, he is said to be first of them, so that they come next to him, then certainly you will have shown that he himself precedes the works in time only; which, to go no further, is extreme irreligion. But if it is in order to prove that he is not from any, nor any before him, but that he is Origin and Cause of all things and to destroy the Gentile fables that he has said, "I the first," it is plain also that when the Son is called firstborn, this is done not for the sake of ranking him with the creation but to prove the framing and adoption of all things through the Son. For as the Father is first, so also is [the Son] both first, as image of the First, and because the First is in him, and also offspring from the Father, in whom the whole creation is created and adopted into sonship.
Isaiah 47:6 — DEFENSE OF HIS FLIGHT 9
But when these accursed ones obtain possession of anyone, they immediately forget not only all others but even themselves. Raising their brow in great haughtiness, they neither grasp the times and seasons nor respect human nature in those whom they injure. Like the tyrant of Babylon, they attack more furiously; they show pity to none. "For they persecute him whom you have smitten, and him whom you have wounded, they afflict still more." Had they not acted in this manner, had they not driven into banishment those who spoke in my defense against their calumnies, their representations might have appeared to some persons sufficiently plausible.
Isaiah 48:20 — FESTAL LETTERS 3:3
Now my beloved, our will ought to keep pace with the grace of God and not fall short; lest while our will remains idle, the grace given us should begin to depart, and the enemy finding us empty and naked, … as was the case with him spoken of in the Gospel, from whom the devil went out. … For the departure from virtue gives place for the entrance of the unclean spirit.
Isaiah 49:5 — DEFENSE OF THE NICENCENE DEFINITION 3:9
In respect of nature, [Christ] differs in nothing from us, though he precedes us in time, so long as we all consist and are created by the same hand.
Isaiah 50:6 — Letter 10.7
Our Lord and Savior Jesus Christ comes before us, when he would show [people] how to suffer, who when he was struck 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 he turned not his face from spitting; and at last, he 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 enemy.
Isaiah 50:6 — LETTER TO EPICTETAS 59:6
And being by nature intangible, the Word yet said, "I gave my back to the stripes, and my cheeks to blows, and I hid not my face from shame and spitting." For what the human body of the Word suffered, this the Word, dwelling in the body, ascribed to himself, in order that we might be enabled to be partakers of God the Word. Truly it is a mystery that it was he who suffered, and yet suffered not. He suffered, because his own body suffered, and he was in it, which thus suffered. He suffered not, because the Word, being by nature God, is impassible. And while he, the incorporeal, was in the passible body, the Body had in it the impassible Word, which was destroying the infirmities inherent in the body.
Isaiah 51:13 — DEFENCE OF THE NICENE DEFINITION 4
And David being taught this, and knowing that the Lord's hand was nothing else than Wisdom, he says in the psalm, "In wisdom you have made them all; the earth is full of your creation." Solomon also received the same from God and said, "The Lord by wisdom founded the earth." And John, knowing that the Word was the hand and the Wisdom, preached, "In the beginning was the Word, and the Word was with God, and the Word was God … without him was not anything made."
Isaiah 53:3 — On the Incarnation of the Word 34:1-2
Nor is even his death passed over in silence: on the contrary, it is referred to in the divine Scriptures, even exceedingly clearly.… He suffers it not for his own sake but for the immortality and salvation of all, and the counsels of the Jews against him and the indignities offered him at their hands.… O marvel at the loving-kindness of the Word, that for our sakes he is dishonored, that we may be brought to honor.
Isaiah 53:5 — Discourses Against the Arians 3.31
It did not say, "He remedied our infirmities," lest, as being external to the body and only healing it, as he has always done, he should leave people subject still to death. Rather, he carries our infirmities, and he himself bears our sins, that it might be shown that he has become human for us, and that the body that in him bore them was his own body.
Isaiah 53:8 — On the Incarnation of the Word 37
For he it is who proceeded from a virgin and appeared as man on the earth and whose generation after the flesh cannot be declared. For there is none who can tell his father after the flesh, his body not being of a man but of a virgin alone. Thus, no one can declare the corporeal generation of the Savior from a man in the same way as one can draw up a genealogy of David and Moses and of all the patriarchs.
Isaiah 58:3 — FESTAL LETTERS 1:4
The Word blamed the children of Israel on account of such a fast as this, exhorting them by Isaiah the prophet and saying, "This is not the fast or the day that I have chosen, that a person should humble his soul." That we may be able to show what kind of persons we should be when we fast, and of what character the fast should be, listen again to God commanding Moses.… In the tenth day of this seventh month, there shall be a day of atonement; a convocation, and a holy day shall it be to you; and you shall humble your souls, and offer whole burnt offerings to the Lord. And afterwards, that the law might be defined on this point, he proceeds to say, "Every soul that shall not humble itself shall be cut off from the people."
Isaiah 58:9 — Discourses Against the Arians 1.63
God is always one and the same; but people have come to be afterwards through the Word, when the Father himself willed it; and God is invisible and inaccessible to originated things, especially to people on earth. When then people in infirmity invoke him, when in persecution they ask help, when they pray as they endure injuries, then the Invisible, being a lover of people, shines forth on them with his beneficence, which he exercises through and in his proper Word. And forthwith the divine manifestation is made to every one according to his need, and is made to the sick, and to the persecuted a "refuge" and "house of defense."
Isaiah 59:4 — FESTAL LETTERS 11:4
Now those who meditate evil, we say, do not [think] truth but falsehood, and not righteousness but iniquity, for their tongue learns to speak lies. They have done evil and have not ceased that they might repent. For, persevering with delight in wicked actions, they hasten thereto without turning back, even treading under foot the commandment with regard to neighbors, and instead of loving them, they devise evil against them, as the saint testifies, saying, "And those who seek my evil have spoken vanity and imagined deceit all the day." But that the cause of such meditation is none other than the lack of instruction the divine proverb has already declared: "The son who forsakes the commandment of his father meditates evil words." But such meditation, because it is evil, the Holy Spirit blames in these words and reproves too in other terms, saying, "Your hands are polluted with blood, your fingers with sins, your lips have spoken lawlessness, and your tongue imagines iniquity: no one speaks right things, nor is there true judgment." But what the end is of such perverse imagining, he immediately declares, saying, "They trust in vanities and speak falsehood, for they conceive mischief and bring forth lawlessness."
Isaiah 61:1 — Discourses Against the Arians 1.50
What is there to wonder at, what to disbelieve, if the Lord who gives the Spirit, is here said himself to be anointed with the Spirit, at a time when, necessity requiring it, he did not refuse in respect of his manhood to call himself inferior to the Spirit?
Isaiah 63:13 — LETTER TO SERAPION 1:12
There can be no doubt that in refusing the accompaniment of an angel Moses was inviting God to lead them himself. God was making this promise, "This word that you have just spoken I shall accomplish, since you have found favor with me and I know you in preference to all the others." It is also said in Isaiah, "the one who made the shepherd of the sheep to ascend the earth? Where is he who put the Holy Spirit in their midst, who led Moses by his right hand?" … At that time God promised to lead the people himself, and now he promises to send, no longer an angel but the Spirit who is above the angels. It is he who becomes the guide of the people. He thereby shows that the Spirit is neither from among the creatures nor even an angel, but he is superior to creation, united to the divinity of the Father.
Isaiah 65:1 — On the Incarnation of the Word 38:2
Who then, one might say to the Jews, is he that was made manifest? For if it is the prophet, let them say just when he was hid, afterward to appear again. And what manner of prophet is this, who was not only openly made manifest from obscurity but also stretched out his hands on the cross? None surely of the righteous, save the Word of God only, who, incorporeal by nature, appeared for our sakes in the body and suffered for all.
Isaiah 66:3 — FESTAL LETTERS 19:2
He is angry with them, saying by Isaiah, "Who has required these of your hands?" And by Jeremiah, since they were very bold, he threatens, "Gather together your whole burnt offerings with your sacrifices, and eat flesh, for I did not speak to your ancestors or command them in the day that I brought them out of the land of Egypt, concerning whole burnt offerings and sacrifices." For they did not act as was right, neither was their zeal according to law, but they rather sought their own pleasure in such days, as the prophet accuses them, beating down their bondsmen and gathering themselves together for strifes and quarrels, and they struck the lowly with the fist and did all things that tended to their own gratification. For this cause, they continue without a feast until the end, although they make a display now of eating flesh, out of place and out of season. For, instead of the legally appointed lamb, they have learned to sacrifice to Baal; instead of the true unleavened bread, "they collect the wood, and their fathers kindle the fire, and their wives prepare the dough, that they make cakes to the host of heaven and pour out libations to strange gods, that they may provoke me to anger, says the Lord." … Therefore now, "he who among them sacrifices an ox is as he who strikes a man, and he who sacrifices a lamb is as he who kills a dog, he that offers fine flour, it is as [if he offered] swine's blood.…" Now these things will never please God, neither has the Word required this of them. But he says, "These have chosen their own ways, and their abominations are what their soul delights in."
Judges 13:16 — Discourses Against the Arians 2.16.23
Therefore to God alone appertains worship, and this the very angels know, that though they excel other beings in glory, yet they are all creatures and not to be worshiped, but worship the Lord. Thus Manoah, the father of Samson, wishing to offer sacrifice to the angel, was thereupon hindered by him, saying, "Offer not to me, but to God." On the other hand, the Lord is worshiped even by the angels; for it is written: "Let all the angels of God worship him."
Judges 19:29-30 — ENCYCLICAL LETTER 1
Our sufferings have been dreadful beyond endurance, and it is impossible to describe them in suitable terms; but in order that the dreadful nature of the events which have taken place may be more readily apprehended, I have thought it good to remind you of a history out of the Scriptures. It happened that a certain Levite was injured in the person of his wife; and, when he considered the exceeding greatness of the pollution (for the woman was a Hebrew, and of the tribe of Judah), being astounded at the outrage which had been committed against him, he divided his wife's body, as the holy Scripture relates in the book of Judges, and sent a part of it to every tribe in Israel, in order that it might be understood that an injury like this pertained not to himself only, but extended to all alike; and that if the people sympathized with him in his sufferings, they might avenge him; or if they neglected to do so, might bear the disgrace of being considered thenceforth as themselves guilty of the wrong. The messengers whom he sent related what had happened; and they that heard and saw it, declared that such things had never been done from the day that the children of Israel came up out of Egypt. So every tribe of Israel was moved, and all came together against the offenders, as though they had themselves been the sufferers; and at last the perpetrators of this iniquity were destroyed in war and became a curse in the mouths of all: for the assembled people considered not their kindred blood but regarded only the crime they had committed.… For my object in reminding you of this history is this, that you may compare those ancient transactions with what has happened to us now, and perceiving how much these last exceed the other in cruelty, may be filled with greater indignation on account of them, than were the people of old against those offenders. For the treatment we have undergone surpasses the bitterness of any persecution; and the calamity of the Levite was but small when compared with the enormities which have now been committed against the church; or rather such deeds as these were never before heard of in the whole world or the like experienced by any one. For in that case it was but a single woman that was injured and one Levite who suffered wrong; now the whole church is injured, the priesthood insulted, and worst of all, piety is persecuted by impiety. On that occasion the tribes were astounded, each at the sight of part of the body of one woman; but now the members of the whole church are seen divided from one another and are sent abroad some to you, and some to others, bringing word of the insults and injustice which they have suffered. Be therefore also moved, I beseech you, considering that these wrongs are done to you no less than to us; and let every one lend his aid, as feeling that he is himself a sufferer, lest shortly ecclesiastical canons and the faith of the church be corrupted. For both are in danger, unless God shall speedily by your hands amend what has been done amiss and the church be avenged on its enemies. For our canons and our forms were not given to the churches at the present day but were wisely and safely transmitted to us from our forebears. Neither had our faith its beginning at this time, but it came down to us from the Lord through his disciples. That therefore the ordinances which have been preserved in the churches from old time until now, may not be lost in our days, and the trust which has been committed to us required at our hands; rouse yourselves, brothers, as being stewards of the mysteries of God, and seeing them now seized upon by others.
Jeremiah 1:5 — Discourses Against the Arians 1.4.13
Concerning Jeremiah, God says, "Before I formed you in the womb, I knew you." … If such terms are used in Scripture of things created, but the term ever is used of the Word, then it follows, O enemies of God, that the Son did not come out of nothing, nor is he to be numbered at all among created things, but he is the Father's image and eternal word, never having not existed, but never existing as the eternal radiance.
Jeremiah 2:1 — Discourses Against the Arians 2.18.32
The prophets say, "And the Word of the Lord came to me." … All these messages proscribe in every light the Arian heresy and signify the eternity of the Word, and that he is not foreign but proper to the Father's essence.
Jeremiah 2:12 — HISTORY OF THE ARIANS 6:46
Who that witnessed these things, or that has merely heard of them, will not be greatly amazed, and cry aloud unto the Lord, saying, 'Wilt Thou make a full end of Israel?' Who that is acquainted with these proceedings, will not with good reason cry out and say, 'A wonderful and horrible thing is done in the land;' and, 'The heavens are astonished at this, and the earth is even more horribly afraid.' The fathers of the people and the teachers of the faith are taken away, and the impious are brought into the Churches? Who that saw when Liberius, Bishop of Rome, was banished, and when the great Hosius, the father of the Bishops, suffered these things, or who that saw so many Bishops banished out of Spain and the other parts, could fail to perceive, however little sense he might possess, that the charges against Athanasius also and the rest were false, and altogether mere calumny? For this reason those others also endured all suffering, because they saw plainly that the conspiracies laid against these were founded in falsehood.
Jeremiah 2:13 — DEFENSE OF THE NICENE DEFINITION 3:12
Is it right to say that what is God's offspring and proper to him exists out of nothing? Or, is it reasonable in the very idea that what is from God has accrued to him, that someone should dare to say that the Son does not always exist? For in this again the generation of the Son exceeds and transcends human thoughts, that we become parents of our own children in time, since we ourselves first did not exist and then came into being. But God, in that he always exists, is always Father of the Son. And the origination of humankind is brought home to us from parallel experiences. However, since "no one knows the Son but the Father, and no one knows the Father but the Son, and the one to whom the Son will reveal him," therefore the sacred writers to whom the Son has revealed him have given us a certain image from things visible, saying, "Who is the brightness of his glory and the expression of his person"; and again, "For with you is the well of life, and in your light shall we see lights." And when the Word chides Israel, he says, "You have forsaken the fountain of wisdom," and this is the fountain that says, "They have forsaken me, the fountain of living waters." Although the illustration is rather ordinary and vague compared with what we would like, it is still nonetheless possible from it to understand something above humanity's nature, instead of thinking the Son's generation is on a level with ours. For who can even imagine that the radiance of light ever did not exist so that he should dare to say that the Son has not always existed or that the Son did not exist before his generation? Or who is capable of separating the radiance from the sun or to conceive of the fountain as always void of life that he should madly say, "The Son exists from nothing," when it is the Son who says, "I am the life"? Or, who can conceive of him as "alien to the Father's essence," who says, "He that has seen me, has seen the Father"? For the sacred writers, wishing us to understand things in this way, have given these illustrations. It is unseemly and truly irreligious, when Scripture contains such images, to form ideas concerning our Lord from others that are neither in Scripture nor have any religious bearing.
Jeremiah 2:18 — FESTAL LETTERS 7:5
For the fool does not know that those who depart far from God shall perish. And besides, there is the restraint of the prophetic admonition that says, 'What have you to do in the way of Egypt, to drink the waters of Gihon? And what have you to do in the way of Ashur, to drink the waters of the rivers?"
Jeremiah 4:3 — FESTAL LETTERS 3:3
The departure from virtue gives place for the entrance of the unclean spirit. There is, moreover, the apostolic injunction, that the grace given us should not be unprofitable. Those things that he wrote particularly to his disciple, he enforces on us through him, saying, "Do not neglect the gift that is in you. For he who tills his land shall be satisfied with bread. But the paths of the slothful are strewn with thorns." The Spirit warns ahead of time not to fall into them, saying, "Break up your fallow ground. Do not sow among thorns."
Jeremiah 5:8 — FESTAL LETTERS 2:2
Let us then, as is becoming, as at all times, yet especially in the days of the feast, be not hearers only, but doers of the commandments of our Savior. Having imitated the behavior of the saints, we may enter together into the joy of our Lord who is in heaven, which is not transitory but truly abides.… But they who are not doers are compared, in their disgrace, with beasts without understanding, and becoming like them in unlawful pleasures, they are spoken of as wanton horses. Also, for their craftiness, errors and being laden with death, they are called, by John, a "generation of vipers."
Jeremiah 6:16 — FESTAL LETTERS 14:2
What sprinklings shall we now employ while we celebrate the feast? Who will be our guide as we haste to this festival? None can do this, my beloved, but him whom you will name with me, even our Lord Jesus Christ, who said, "I am the Way." For it is he who, according to the blessed John, "takes away the sin of the world." He purifies our souls, as Jeremiah the prophet says in a certain place, "Stand in the ways and see, enquire, and look which is the good path, and you shall find in it cleansing for your souls."
Jeremiah 6:20 — FESTAL LETTERS 19:2
Actions not done lawfully and piously are not of advantage, though they may be reputed to be so, but they rather argue hypocrisy in those who venture on them. Therefore, although such persons feign to offer sacrifices, yet they hear from the Father, "Your whole burnt offerings are not acceptable, and your sacrifices do not please me. Although you bring fine flour, it is vanity. Incense also is an abomination to me." … And by Jeremiah, since they were very bold, he threatens, "Gather together your whole burnt offerings with your sacrifices, and eat flesh. For I spoke not to your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning whole burnt offerings and sacrifices." For they did not act as was right, neither was their zeal according to law. But they rather sought their own pleasure in such days, as the prophet accuses them, beating down their bond servants and gathering themselves together for fights and quarrels. They struck the lowly with the fist and did all things that tended to their own gratification. For this cause, they continue without a feast until the end, although they make a display now of eating flesh, out of place and out of season. For, instead of the legally appointed lamb, they have learned to sacrifice to Baal. Instead of the true unleavened bread, "they collect the wood, and their fathers kindle the fire, and their wives prepare the dough, that they may make cakes to the host of heaven. And they pour out libations to strange gods, that they may provoke me to anger, says the Lord." They have the just reward of such devices, since, although they pretend to keep the Passover, yet joy and gladness is taken from their mouth, as Jeremiah said: "There has been taken away from the cities of Judah and the streets of Jerusalem the voice of those who are glad, and the voice of those who rejoice, the voice of the bridegroom and the voice of the bride."
Jeremiah 13:23 — DEFENSE OF THE NICENE DEFINITION 7:32
For as the prophet speaks," If the Ethiopian changes his skin, or the leopard his spots," then will they be willing to think religiously who have been instructed in irreligion. You, however, beloved, on receiving this, read it by yourself. If you approve of it, read it also to the brethren who happen to be present, that they, too, on hearing it, may welcome the council's zeal for the truth and the exactness of its sense and may condemn that of Christ's foes, the Arians, and the futile pretenses, which for the sake of their irreligious heresy they have been at the pains to frame among themselves.
Jeremiah 14:10 — LETTER TO THE BISHOPS OF EGYPT 1:6
Hence it is that they are always writing, and always altering their own previous statements, and thus they shew an uncertain faith, or rather a manifest unbelief and perverseness. And this, it appears to me, must needs be the case with them; for since, having fallen away from the truth, and desiring to overthrow that sound confession of faith which was drawn up at Nicaea, they have, in the language of Scripture, `loved to wander, and have not refrained their feet;' therefore, like Jerusalem of old, they labour and toil in their changes, sometimes writing one thing, and sometimes another, but only for the sake of gaining time, and that they may continue enemies of Christ, and deceivers of mankind.
Jeremiah 15:18 — Discourses Against the Arians 2.14.10
Now the so-called gods of the Greeks, unworthy of the name, are faithful neither in their essence nor in their promises, because they are not everywhere. The local deities amount to nothing over the course of time and undergo a natural extinction. For these reasons, the Word cries out against them, that "faith is not strong in them," that they are "waters that fail" and "there is no faith in them." But the God of all, who is indeed truly faithful, who is ever the same, says, "See now that I, even I am he," and "I change not." Therefore, his Son is "faithful," being ever the same and unchanging, deceiving neither in his essence nor in his promise, as is written by the apostle to the Thessalonians: "Faithful is he who calls you, who also will do it." For in doing what he promises, he is faithful to his words.
Jeremiah 17:10 — FESTAL LETTERS 13:1
For such things as these serve for exercise and trial, so that, having proved ourselves zealous and chosen servants of Christ, we may be fellow heirs with the saints. For thus Job: "The whole world is a place of trial to people on the earth." Nevertheless, they are proved in this world by afflictions, labors and sorrows, to the end that each one may receive of God such reward as is appropriate for him, as he said by the prophet, "I am the LORD who tries the hearts and searches the reins, to give to everyone according to his ways."
Jeremiah 20:9 — FESTAL LETTERS 3:4
For so shall we remain partakers of Christ if we hold fast to the end the Spirit given at the beginning. For he said, "do not quench," not because the Spirit is placed in the power of people and is able to suffer anything from them, but because bad and unthankful people manifestly wish to quench it, since they, like the impure, persecute the Spirit with unholy deeds.… Now they, being without understanding, and deceitful and lovers of sin, walk still as in darkness, not having that "light that lights every one who comes in the world." Now a fire such as this laid hold of Jeremiah the prophet, when the word was in him as a fire and he said, "I leave every place and am not able to endure it." And our Lord Jesus Christ, being good and a lover of humankind, came that he might cast this on earth, and he said, "And would that it were already kindled!"
Jeremiah 23:22 — LETTER TO THE BISHOPS OF AFRICA 4
This enables us to see, brethren, that they of Nicaea breathe the spirit of Scripture, in that God says in Exodus, `I am that I am,' and through Jeremiah, `Who is in His substance and hath seen His word;' and just below, `if they had stood in My subsistence and heard My words:' now subsistence is essence, and means nothing else but very being, which Jeremiah calls existence, in the words, `and they heard not the voice of existence.' For subsistence, and essence, is existence: for it is, or in other words exists.
Jeremiah 25:10 — FESTAL LETTERS 6:5-6
Israel … killed those who were sent, and not even before the Lord of the vineyard were they ashamed, but even he was slain by them. Truly, when he came and found no fruit in them, he cursed them through the fig tree, saying, "From now on, let there be no fruit from you." The fig tree was dead and fruitless so that even the disciples wondered when it withered away. Then was fulfilled that which was spoken by the prophet: "I will take away from them the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the scent of myrrh and the light of a lamp, and the whole land shall be destroyed." For the whole service of the law has been abolished from them, and from now on and forever they remain without a feast.
John 1:1 — Discourses Against the Arians 2.18.34-36
[The Arians] whisper, "How can the Son be Word or the Word be God's image? For a human word is composed of syllables, and only signifies the speaker's will and then is over and done with." … But the word of truth confutes them as follows: If they were disputing concerning any human being, then let them exercise reason in this human way, both concerning his Word and his Son. But if their dispute concerns God, who created humanity, let them no longer entertain human thoughts but others that are above human nature. For such as he that begets, such of necessity is the offspring. Whatever the Word's Father is, the Word also must be. Now a man, begotten in time, also himself begets children in time. And since he came to be out of nothing, his word also is over and done with.But God is not like humans as Scripture has said. God is, exists and has always existed. Therefore also his Word exists and is forever with the Father, as radiance accompanies light. The human word is composed of syllables and neither lives nor operates anything but only signifies the speaker's intention. It goes out and then goes away, no more to appear, since it did not exist at all before it was spoken. The word of human beings neither lives nor operates anything. Nor, in short, is it human. And this happens to it, as I said before, because the human being who begets it has his nature out of nothing. But God's Word is not merely pronounced, as one may say, nor is it a sound of accents, nor should we think of his Son as his command. Rather he is the radiance of light and so is perfect offspring from perfect being. And so he is also God, since he is God's image. For "the Word was God," says Scripture. Since human words have no power or energy on their own, they work not by means of words but with their hands which they do have. But the human word does not subsist on its own. The "Word of God," however, as the apostle says, "is living and powerful and sharper than any two-edged sword, piercing even to the dividing of soul and spirit and of the joints and marrow, and it is a discerner of the thoughts and intents of the heart. Neither is there any creature that is not manifest in his sight, but all things are naked and opened before his eyes." He is then Framer of all, "and without him was not one thing made," nor can anything be made without him. Nor must we ask why the Word of God is not such as our word, considering God is not such as we are.
John 1:12 — Four Discourses Against the Arians, Discourse 2, Chapter 59
But this is God's kindness to man, that of whom He is Maker, of them according to grace He afterwards becomes Father also; becomes, that is, when men, His creatures, receive into their hearts, as the Apostle says, "the Spirit of His Son, crying, Abba, Father." And these are they who, having received the Word, gained power from Him to become sons of God; for they could not become sons, being by nature creatures, otherwise than by receiving the Spirit of the natural and true Son. Wherefore, that this might be, "The Word became flesh," that He might make man capable of Godhead. This same meaning may be gained also from the Prophet Malachi, who says, "Hath not One God created us? Have we not all one Father?" for first he puts "created," next "Father," to shew, as the other writers, that from the beginning we were creatures by nature, and God is our Creator through the Word; but afterwards we were made sons, and thenceforward God the Creator becomes our Father also. Therefore "Father" is proper to the Son; and not "creature," but "Son" is proper to the Father. Accordingly this passage also proves, that we are not sons by nature, but the Son who is in us; and again, that God is not our Father by nature, but of that Word in us, in whom and because of whom we "cry, Abba, Father." And so in like manner, the Father calls them sons in whomsoever He sees His own Son, and says, "I begat;" since begetting is significant of a Son, and making is indicative of the works. And thus it is that we are not begotten first, but made; for it is written, "Let Us make man;" but afterwards, on receiving the grace of the Spirit, we are said thenceforth to be begotten also.
John 1:14 — On the Incarnation of the Word 54.3
He was made man that we might be made god. He manifested himself by a body that we might receive a conception of the unseen Father. He endured the hubris of humanity that we might inherit incorruptibility. For on the one hand, he himself was in no way injured, being impassible and incorruptible and very Word and God; but on the other hand, in his own impassibility he maintained and preserved those human beings who were suffering and for whose sakes he endured all this.
John 1:14 — On the Incarnation of the Word 9.1-4
For the Word perceived that death was the only way that the corruption of people could be undone. However, it was impossible for the Word to suffer death, being immortal and Son of the Father. Therefore, he takes to himself a body capable of death, so that such a body, by partaking of the Word who is above all, might be worthy to die in the stead of all, and might, because of the Word that had come to dwell in it, remain incorruptible. In this way, the corruption of all might be checked by the grace of the resurrection. By offering to death the body he himself had taken, as an offering and sacrifice free from any stain, he got rid of death for all his peers by offering an equivalent. For the Word of God, which by his very nature is over everything, by offering his own temple and bodily vessel for the life of all, satisfied the debt by his death. And thus he, the incorruptible Son of God, joined with all by a similar nature, naturally clothed all with incorruption by the promise of the resurrection. For the actual corruption in death no longer has a hold on humanity because of the Word which, by his one body, has come to dwell among them. It is similar to when a great king has entered into some large city and taken up residence in one of the houses there. That city is thus deemed worthy of high honor. No enemy or bandit any longer descends on it and subdues it. On the contrary, it finds itself entitled to total protection because the king has taken up his residence in a single house there: so, too, has it been with the Monarch of all. For now that he has come to our realm and taken up residence in one body among his peers, from this time forward the whole conspiracy of the enemy against humankind is checked, and the corruption of death, which before had prevailed against them, is done away with. For the human race would have gone to ruin if the Lord and Savior of all, the Son of God, had not come among us to meet the end of death.
John 1:14 — Four Discourses Against the Arians, Discourse 2, Chapter 59
But this is God's kindness to man, that of whom He is Maker, of them according to grace He afterwards becomes Father also; becomes, that is, when men, His creatures, receive into their hearts, as the Apostle says, "the Spirit of His Son, crying, Abba, Father." And these are they who, having received the Word, gained power from Him to become sons of God; for they could not become sons, being by nature creatures, otherwise than by receiving the Spirit of the natural and true Son. Wherefore, that this might be, "The Word became flesh," that He might make man capable of Godhead.
John 3:3 — On the Incarnation of the Word 14.1-2
Once the likeness painted on a panel has been effaced by stains from outside itself, the one whose likeness it is needs to come once more to enable the portrait to be renewed on the same wood. And, for the sake of his picture, even the mere wood on which it is painted is not thrown away, but the outline is renewed upon it. In the same way, the most holy Son of the Father, being the image of the Father, came to our world to renew humankind once made in his likeness. He came to find such lost individuals by the remission of their sins. He says as much himself in the Gospels: "I came to find and to save the lost." This is why he also said to the Jews, "Except one be born again," not meaning, as they thought, birth from a woman, but speaking of the soul born and created anew in the likeness of God's image.
John 3:35 — Discourses Against the Arians 3.27.35
This passage does not demonstrate that the Son, at one time, did not have these prerogatives [that were given him by the Father]. For he who is the only Word and Wisdom of the Father in essence has eternally what the Father has. For doesn't Christ elsewhere say, "All that the Father has are mine," and whatever things are mine are the Father's? For if the things of the Father are the Son's and the Father always has them, it is plain that what the Son has, being the Father's, were always in the Son. This is not because there was a time when he did not have them, but because, even though the Son has eternally what he has, he still has them from the Father.
John 5:17 — Discourses Against the Arians 2.16.20-22
The word still shows [the Son's] eternal existence in the Father as the Word. For it is proper to the Word to do the Father's works and not to be external to him.… He is either seen to be the efficient cause of things that he himself has brought about, or he has no power to cause anything at all.… For none of the things that are brought to be is an efficient cause, but all things were made through the Word who would not have brought anything into being if he himself were numbered among the creatures.… For by the Word, the things that were not have come into existence. And if through him [i.e., the Son] the [Father] creates and makes, [the Son] is not himself of things created and made. Rather, he is the Word of the Creator God and is known, from the Father's works which he himself works, to be "in the Father and the Father in him" … because the Son's essence is proper to the Father, and he is in all points like his Father.
John 5:38 — Discourses Against the Arians 3.25.16
It is most appropriate that he joins the "Word" to the "form" here to show that the Word of God is himself the image and expression and form of his Father. The Jews who did not receive the one who spoke to them thus did not receive the Word, which is the form of God. This too was who the patriarch Jacob saw when he received a blessing from him and the name of Israel instead of Jacob. … And this is he who said, "He who has seen me has seen the Father," and "I in the Father and the Father in me" and "I and the Father are one." For in this way God is one and so is the faith in the Father and the Son. For even though the Word is God, the Lord our God is one Lord.
John 6:48 — FESTAL LETTER 7.4-6
God by his living Word enlivens everyone and gives his Word as food and life to the saints, as the Lord declares, "I am the bread of life." … But sin, too, has its own special bread—of death, calling to those who are lovers of pleasure and lack understanding. [Sin] says, "Touch with delight secret bread and sweet waters that are stolen." For one who merely touches them has no idea that what is born from the earth perishes with [sin]. For even when the sinner thinks he is going to find pleasure, the end result of that food is anything but pleasant, as the Wisdom of God again reminds us: "Bread of deceit is pleasant to a person; but afterwards his mouth shall be filled with gravel." … The end result is, he eats and rejoices for a little while, but afterwards he spurns it the further his soul has moved away [from God]. For the fool does not know that those who depart far from God shall perish. … "Leave foolishness behind so that you may live, seek understanding so that you may remain." For the bread of Wisdom is living fruit, as the Lord said, "I am the living bread that came down from heaven: if anyone eats of this bread, he shall live forever." For when Israel ate of the manna, which was indeed pleasant and wonderful, they still died, and whoever ate it did not live forever as a consequence of eating it; rather, the whole multitude died in the wilderness.…Now wicked people hunger for bread like this, for weak souls will hunger. But the righteous alone, being prepared, shall be satisfied, saying, "I shall behold your face in righteousness; I shall be satisfied when your glory is seen by me." For he who partakes of divine bread always hungers with desire. And he who hungers in this way has a never-failing gift, as Wisdom promises, saying, "The Lord will not slay the righteous soul with famine." He promises too in the Psalms, "I will abundantly bless her provision; I will satisfy her poor with bread." We may also hear our Savior saying, "Blessed are they who hunger and thirst after righteousness, for they shall be filled." It is much more satisfying then for the saints and those who love the life that is in Christ when they elevate themselves to a longing after this food.
John 6:67 — HISTORY OF THE ARIANS 8.67
But this modern and accursed heresy, when it is overthrown by argument, when it is cast down and covered with shame by the very Truth, forthwith endeavours to coerce by violence and stripes and imprisonment those whom it has been unable to persuade by argument, thereby acknowledging itself to be anything rather than godly. For it is the part of true godliness not to compel, but to persuade, as I said before. Thus our Lord Himself, not as employing force, but as offering to their free choice, has said to all, 'If any man will follow after Me;' and to His disciples, 'Will ye also go away?'
John 7:46 — FESTAL LETTER 44
They perceived that this was not a mere man like themselves, but that this was he who gave water to the saints and that it was he who was announced by the prophet Isaiah. For he was truly the splendor of the light, and the Word of God, the river that flowed from the fountains and watered the paradise of old. But now, to all he gives the same gift of the Spirit and says, "If anyone thirst, let him come to me and drink. Whoever believes on me, as the Scripture says, rivers of living water shall flow out of his belly." This was not for [a] man to say but for the living God, who truly promises life and gives the Holy Spirit.
John 10:18 — Discourses Against the Arians 3.29.57
To be troubled was proper to the flesh, and to have power to lay down his life and take it again when he wanted was no property of people but of the Word's power. For human beings die not by their own power but by necessity of nature and against their will. But the Lord, being himself immortal but having mortal flesh, had power as God to become separate from the body and to take it again when he wanted to. Concerning this David speaks in the psalm: "You shall not leave my soul in hades, neither shall you suffer your holy One to see corruption." For it was appropriate to the flesh, corruptible as it was, that it should no longer after its own nature remain mortal, but because of the Word who had put it on, it should remain incorruptible. For since he was conformed to our condition, having come in our body, so we when we receive him partake of the immortality that is from him.
John 10:35 — Discourses Against the Arians 1.11.39
Christ was not man [first], and then became God. Rather, he was [first] God, and then he became man, and that to deify us. When he became man, he was called Son and God, but before he became man, God had called the ancient people sons. In fact, he made Moses a god to Pharaoh, and Scripture says of many, "God stands in the congregation of gods." Since this is so, it is plain that he is called Son and God later than they are. How then are all things through him, and how is he before everything? Or, how is he "firstborn of the whole creation" if he has others before him who are called sons and gods? And how is it that those first partakers do not partake of the Word?This opinion is not true; it is a device of our present Judaizers. For how in that case can any at all know God as their Father? For there can be no adoption apart from the real Son, who says, "No one knows the Father except the Son, and he to whomsoever the Son will reveal him." And how can there be deifying apart from the Word and before him? And yet, he says to their brothers the Jews, "If he called them gods, to whom the Word of God came." And if all who are called sons and gods, whether in earth or in heaven, were adopted and deified through the Word, and the Son himself is the Word, it is plain that they all exist through him, and he himself is before all. Or rather, he himself is the only true Son, and he alone is very God from the very God, not receiving these prerogatives as a reward for his virtue or being another beside them, but being all these by nature and according to essence. For he is offspring of the Father's essence, so that one cannot doubt that after the resemblance of the unalterable Father, the Word also is unalterable.
John 10:38 — On the Incarnation of the Word 18.1-3
By the works he did in the body [he] showed himself to be not man but God the Word. But these things are said about him because the actual body that ate, was born and suffered belonged to none other but the Lord. And he had become a man; it was proper for these things to be predicated of him as a man in order to show that he really had a body, and not just one in appearance. But just as from these things he was known to be bodily present, so from the works he did in the body he made himself known to be the Son of God.… For just as, though invisible, he is known through the works of creation; so, having become man and being in the body unseen, it may be known from his works that he who can do these is not man but the power and Word of God.
John 11:9-10 — HOMILY ON THE RESURRECTION OF LAZARUS
Consider what I have said, that the Light is Christ. Everyone who will walk in his commandments will not be laid hold of by evil. These twelve hours that are in the day are the twelve apostles. The devil … is compared with the night. He who walks in the will of the devil will stumble because he does not have the light of Christ.
John 11:25 — HOMILY ON THE RESURRECTION OF LAZARUS
I am the voice of life that wakens the dead. I am the good odor that takes away the foul odor. I am the voice of joy that takes away sorrow and grief.… I am the comfort of those who are in grief. Those who belong to me are given joy by me. I am the joy of the whole world. I gladden all my friends and rejoice with them. I am the bread of life.
John 11:41 — HOMILY ON THE RESURRECTION OF LAZARUS
They took, then, the stone there from the mouth of the tomb. The whole crowd marveled, witnessing the smell of pus of Lazarus, who was decayed. He had rotted so that they were not able to approach within the tomb because of the smell of his body and its decay. But into the midst came Jesus, the storehouse that is full of life, the mouth that is full of sweet odor, the tongue that frightens death, the Mighty One in his commands, the joy of those who are sorrowful, the rising of those who have fallen, the resurrection of the dead, the assembly of the strong, the hope of the hopeless.He came and stood openly by the mouth of the tomb, with the preparations of salvation in his divine mouth. Now all of the crowd were standing and beholding and wondering what he would do in starting to raise him from the dead. Now the body was lying dead, but God himself was standing over it, looking down on him and grieving for him.
John 11:43 — HOMILY ON THE RESURRECTION OF LAZARUS
"Come forth." See, I am standing by you. I am your Lord. You are the work of my hands. Why have you not known me, because in the beginning I myself formed Adam from the earth and gave him breath? Open your mouth yourself so that I may give you breath. Stand on your feet and receive strength for yourself. For I am the strength of the whole creation. Stretch out your hands, and I shall give them strength. For I am the straight staff. I command the foul odor to depart from you. For I am the sweet odor of the trees of paradise. Behold, the prophecy of Isaiah the prophet will be fulfilled in you, namely, "I shall open your tombs, and I shall bring you forth."
John 12:2 — HOMILY ON THE RESURRECTION OF LAZARUS
Martha herself was taking great care with the service and was ministering to Christ with all her heart. Mary herself was seated at the feet of Jesus and kissing them.… Christ beholds them both with his divine eyes and is cheered and rejoices over the purity of their mode of life and the offering to him of their undefiled service.
John 12:13 — HOMILY ON THE RESURRECTION OF LAZARUS
When the crowd took the palm branches from the date palms and went before Christ as he was about to go up to the feast, all of them bore witness that he had called Lazarus forth from the grave and had raised him from the dead. Because of this, this great throng believed on him when they heard that he had done this sign. For all the people had come out of the tomb before they buried him and closed the mouth of the tomb. A great wonder seized them all when they heard that he was alive again.
John 12:32 — On the Incarnation of the Word 25.3-4
For it is only on the cross that a man dies with his hands spread out. And so it was fitting for the Lord to bear this also and to spread out his hands, that with the one he might draw the ancient people and with the other those from the Gentiles and unite both in himself. For this is what he himself has said, signifying by what manner of death he was to ransom all: "I, when I am lifted up," he says, "shall draw all unto me."
John 14:6 — Unknown work
Christ is the true Son, and so when we receive the Spirit, we are made sons. For it says; 'you did not receive the spirit of slavery leading you back into fear, but you have received the Spirit of adopted sonship' [Romans 8:15]. But when we are made sons in the Spirit, it is clear that we are called children of God in Christ... And when the Spirit is given to us-the Saviour said: 'Receive the Holy Spirit' [John 20:22]- God [The Father] is in us... But when God is in us, the Son is also in us. For the Lord Himself said: 'I and the Father will come and make our home with him' [John 14:23]. Next, the Son is life-for He said: 'I am the life' (John 14:6)- and so we are said to be given life in the Spirit... But when we are given life in the Spirit, Christ Himself is said to live in us. For it says: 'I am crucified with Christ. It is no longer I who live, but Christ who lives in me.' [Galatians 2:19-20]. - "Letters to Separion On the Spirit, Letter 1, Chapter 19"
John 14:10 — Discourses Against the Arians 1.21
Let us proceed then to consider the attributes of the Father, and we shall come to know whether this Image is really his. The Father is eternal, immortal, powerful, light, King, Sovereign, God, Lord, Creator and Maker. These attributes must be in the Image to make it true that whoever "has seen" the Son "has seen the Father." If the Son is not all this, but, as the Arians consider, he is originate and not eternal, this is not a true image of the Father, unless indeed they give up shame and go on to say that the title of image, given to the Son, is not a token of a similar essence, but his name only.
John 14:17 — LETTER TO SERAPION 1.25
The Lord called the Spirit "Spirit of truth" and "Paraclete," showing that the Triad is complete in him. In him the Word makes glorious the creation and, by bestowing on it divine life and sonship, draws it to the Father. But that which joins creation to the Word cannot belong to the creatures. And that which bestows sonship upon the creation could not be alien from the Son. For we should have otherwise to seek another spirit, so that by him this Spirit might be joined to the Word. But that would be absurd. The Spirit, therefore, does not belong to things originated. He pertains to the Godhead of the Father, and in him the Word makes things originated divine. But he in whom creation is made divine cannot be outside the Godhead of the Father.
John 14:23 — Unknown work
Christ is the true Son, and so when we receive the Spirit, we are made sons. For it says; 'you did not receive the spirit of slavery leading you back into fear, but you have received the Spirit of adopted sonship' [Romans 8:15]. But when we are made sons in the Spirit, it is clear that we are called children of God in Christ... And when the Spirit is given to us-the Saviour said: 'Receive the Holy Spirit' [John 20:22]- God [The Father] is in us... But when God is in us, the Son is also in us. For the Lord Himself said: 'I and the Father will come and make our home with him' (John 14:23). Next, the Son is life-for He said: 'I am the life' [John 14:6]- and so we are said to be given life in the Spirit... But when we are given life in the Spirit, Christ Himself is said to live in us. For it says: 'I am crucified with Christ. It is no longer I who live, but Christ who lives in me.' [Galatians 2:19-20]. - "Letters to Separion On the Spirit, Letter 1, Chapter 19"
John 15:26 — LETTER TO SERAPION 1.20
As the Son is an only-begotten offspring, so also the Spirit, being given and sent from the Son, is himself one and not many, nor one from among many, but Only Spirit. As the Son, the living Word, is one, so must the vital activity and gift by which he sanctifies and enlightens be one, perfect and complete. This [activity and gift] is said to proceed from the Father because it is from the Word, who is confessed to be from the Father, that it shines forth, is sent and is given. The Son is sent from the Father. For he says, "God so loved the world that he gave his only begotten Son." The Son sends the Spirit. "If I go away," he says, "I will send the Paraclete." The Son glorifies the Father, saying, "Father, I have glorified you." The Spirit glorifies the Son, for he says, "He shall glorify me." The Son says, "The things I heard from the Father I speak unto the world." The Spirit takes of the Son. "He shall take of mine," he says, "and shall declare it unto you." The Son came in the name of the Father. "The Holy Spirit," says the Son, "whom the Father will send in my name."
John 17:3 — Discourses Against the Arians 3.23.6-24.8-9
The one who believes in the Son believes also in the Father, for he believes in what is proper to the Father's essence. And thus the faith is one in one God. And the one who worships and honors the Son, in the Son worships and honors the Father. For the Godhead is one. And therefore the honor is one and the worship is one that is paid to the Father in and through the Son. And the one who worships in this way worships one God. For there is one God and none other.… Therefore, these passages are not written in order to deny the Son or with reference to him at all, but to overthrow falsehood. Notice how God did not speak these kinds of words to Adam at the beginning, although his Word was with him by whom all things came to be. For there was no need before idols came in. But when human beings made insurrection against the truth and named for themselves gods such as they did, then the need arose for such words in order to deny the gods that were not. … If then the Father is called the only true God, this is said not to the denial of him who said, "I am the Truth" but of those … who by nature are not true, as the Father and his Word are. And so the Lord himself added at once, "And Jesus Christ whom you have sent." Now had he been a creature, he would not have added this and ranked himself with his creator. For what fellowship is there between the True and the not true? But as it is, by including himself with the Father, he has shown that he is of the Father's nature. And he has given us to know that of the true Father he is true offspring.
John 17:17 — Discourses Against the Arians 3.25.19
We are made sons through Christ by adoption and grace, partaking of his Spirit. For "as many as received him," he says, "to them he gave power to become children of God, even to them that believe on his name." And therefore, he is also the Truth, saying, "I am the Truth," and in his address to his Father, he said, "Sanctify them through your Truth, your Word is Truth." We, by imitation [of this truth], become virtuous and sons. Therefore, he did not say "that they may be one as we are" so that we might become such as he is, but that as he, being the Word, is in his own Father, we too, seeing him as our example, might become one toward each other in concord and oneness of spirit, nor be at variance as the Corinthians, but be of one mind as those five thousand in the Acts of the Apostles who were as one.
John 17:21 — Four Discourses Against the Arians, Discourse 3, Chapter 25
The Saviour, then, saying of us, "As Thou, Father, art in Me, and I in Thee, that they too may be one in Us," does not signify that we were to have identity with Him; for this was shewn from the instance of Jonah; but it is a request to the Father, as John has written, that the Spirit should be vouchsafed through Him to those who believe, through whom we are found to be in God, and in this respect to be conjoined in Him. For since the Word is in the Father, and the Spirit is given from the Word, He wills that we should receive the Spirit, that, when we receive It, thus having the Spirit of the Word which is in the Father, we too may be found on account of the Spirit to become One in the Word, and through Him in the Father.
John 17:22 — Discourses Against the Arians 1.12.48
What advantage then was it for the immortal to have assumed the mortal? Or what improvement does the everlasting one get by putting on the temporal? How great can any reward be for the everlasting God and King in the bosom of the Father? Don't you see that this too was done and written because of us and for us? The Lord became man for us, we who are mortal and temporal, so that he might make us immortal and bring us into the everlasting kingdom of heaven.… It is not the Word then (viewed as the Word) that is improved. For he had all things and has them always. But it is the human race, which has its origin in him and through him, that is the one who receives the improvement. For when he is now said to be anointed according to human terms, it is we who in him are anointed, since also when he is baptized, it is we who in him are baptized. But on all these things the Savior throws significant light when he says to the Father, "And the glory that you gave me, I have given to them, that they may be one, even as we are one." Because of us, then, he asked for glory. And the words "took" and "gave" and "highly exalted" occur so that we might take, and to us might be given and we might be exalted in him. He also sanctifies himself for us so that we might be sanctified in him.
John 20:22 — Four Discourses Against the Arians, Discourse 1, Section 50
What is there to wonder at, what to disbelieve, if the Lord who gives the Spirit, is here said Himself to be anointed with the Spirit, at a time when, necessity requiring it, He did not refuse in respect of His manhood to call Himself inferior to the Spirit? For the Jews saying that He cast out devils in Beelzebub, He answered and said to them, for the exposure of their blasphemy, 'But if I through the Spirit of God cast out demons.' Behold, the Giver of the Spirit here says that He cast out demons in the Spirit; but this is not said, except because of His flesh. For since man's nature is not equal of itself to casting out demons, but only in power of the Spirit, therefore as man He said, 'But if I through the Spirit of God cast out demons.' Of course too He signified that the blasphemy offered to the Holy Ghost is greater than that against His humanity, when He said, 'Whosoever shall speak a word against the Son of man, it shall be forgiven him;' such as were those who said, 'Is not this the carpenter's son?' but they who blaspheme against the Holy Ghost, and ascribe the deeds of the Word to the devil, shall have inevitable punishment. This is what the Lord spoke to the Jews, as man; but to the disciples shewing His Godhead and His majesty, and intimating that He was not inferior but equal to the Spirit, He gave the Spirit and said, 'Receive ye the Holy Ghost,' and 'I send Him,' and 'He shall glorify Me,' and 'Whatsoever He heareth, that He shall speak.' As then in this place the Lord Himself, the Giver of the Spirit, does not refuse to say that through the Spirit He casts out demons, as man; in like manner He the same, the Giver of the Spirit, refused not to say, 'The Spirit of the Lord is upon Me, because He hath anointed Me,' in respect of His having become flesh, as John hath said; that it might be shewn in both these particulars, that we are they who need the Spirit's grace in our sanctification, and again who are unable to cast out demons without the Spirit's power. Through whom then and from whom behoved it that the Spirit should be given but through the Son, whose also the Spirit is? and when were we enabled to receive It, except when the Word became man?
John 20:22 — Unknown work
Christ is the true Son, and so when we receive the Spirit, we are made sons. For it says; 'you did not receive the spirit of slavery leading you back into fear, but you have received the Spirit of adopted sonship' [Romans 8:15]. But when we are made sons in the Spirit, it is clear that we are called children of God in Christ... And when the Spirit is given to us-the Saviour said: 'Receive the Holy Spirit' (John 20:22)- God [The Father] is in us... But when God is in us, the Son is also in us. For the Lord Himself said: 'I and the Father will come and make our home with him' [John 14:23]. Next, the Son is life-for He said: 'I am the life' [John 14:6]- and so we are said to be given life in the Spirit... But when we are given life in the Spirit, Christ Himself is said to live in us. For it says: 'I am crucified with Christ. It is no longer I who live, but Christ who lives in me.' [Galatians 2:19-20]. - "Letters to Separion On the Spirit, Letter 1, Chapter 19"
John 20:28 — LETTER 59.10, TO EPICTETUS
Let them therefore confess, even they who previously denied that the crucified was God, that they have erred. For the divine Scriptures bid them, and especially Thomas, who, after seeing upon him the print of the nails, cried out, "My Lord and my God."
Joel 2:15 — FESTAL LETTERS 1
Since, as I said, there are many kinds of proclamations, let us listen to the trumpet blast of the prophet: "Blow a trumpet in Zion, consecrate a fast." This is a warning trumpet, and it earnestly commands us that when we fast, we should do it in a holy manner, for God is holy and has pleasure in his holy people. Not everyone, however, who calls upon God honors him. Some defile him—although they don't actually defile him: that's impossible. But they do defile their own consciences concerning him. The apostle Paul tells us how it is that some people dishonor God: those who break the law dishonor God. So the prophet said, in order to point out those who pollute the fast, "Sanctify a fast." Many people, though they go through the motions of a fast, are still polluted in their hearts because they do evil against their brothers and sisters or because they dare to cheat. And many, if nothing else, think more highly of themselves than of their neighbors, thereby committing a great offense.
Joshua 24:23 — Life of St. Anthony 20
We need only to will perfection, since it is within our power and is developed by us, for, when the soul keeps the understanding in its natural state, perfection is confirmed. The soul is in its natural state when it remains as it was created, and it was created beautifully and exceedingly upright. For this reason, Joshua, the son of Nave [Nun], commanded the people: "Incline your hearts to the Lord the God of Israel," and John: "Make straight his paths." Rectitude of soul, then, consists in preserving the intellect in its natural state, as it was created. On the other hand, when the intellect turns aside and deviates from its natural state, the soul is said to be evil. Thus, the matter is not difficult; if we remain as we were made, we are in a state of virtue; but, if we think evil thoughts, we are accounted evil. If, then, perfection were a thing to be acquired from without, it would indeed be difficult; but, since it is within us, let us guard against evil thoughts and let us constantly keep our soul for the Lord, as a trust received from him, so that he may recognize his work as being the same as when he made it. LIFE OF ST.
Lamentations 3:27-32 — FESTAL LETTERS 13:4
But all those who call their lands by their own names and have wood and hay and stubble in their thoughts; such as these, since they are strangers to difficulties, become aliens from the kingdom of heaven. Had they however known that "tribulation perfects patience, and patience experience, and experience hope, and hope makes not ashamed," they would have exercised themselves, after the example of Paul. He said, "I bring my body into subjection, lest when I have preached to others, I myself should be a castaway." They would easily have borne the afflictions that were brought on them to prove them from time to time, if the prophetic admonition had been listened to by them: "It is good for a person to take up your yoke in his youth. He shall sit alone and shall be silent, because he has taken your yoke on him. He will give his cheek to him who strikes him. He will be filled with reproaches. The Lord does not cast away forever. When he abases, he is gracious, according to the multitude of his tender mercies." For though all these things should proceed from the enemies, stripes, insults, reproaches, yet shall they avail nothing against the multitude of God's tender mercies; for we shall quickly recover from them since they are merely temporal, but God is always gracious, pouring out his tender mercies on those who please him. Therefore, my beloved, we should not look at these temporal things but fix our attention on those that are eternal. Though affliction may come, it will have an end; though insult and persecution, yet are they nothing to the hope that is set before us. For all present matters are trifling compared with those that are future; the sufferings of this present time not being worthy to be compared with the hope that is to come. For what can be compared with the kingdom? Or what is there in comparison with life eternal? Or what is all we could give here, to that which we shall inherit yonder? For we are "heirs of God, and joint heirs with Christ." Therefore it is not right, my beloved, to consider afflictions and persecutions but the hopes that are laid up for us because of persecutions.
Lamentations 4:6 — FESTAL LETTERS 10:5
But what need have we of many words? Our Lord and Savior, when he was persecuted by the Pharisees, wept for their destruction. He was injured, but he threatened not; not when he was afflicted, not even when he was killed. But he grieved for those who dared to do such things. He, the Savior, suffered for humankind, but they despised and cast from them life and light and grace. All these were theirs through that Savior who suffered in our stead. And truly for their darkness and blindness, he wept. For if they had understood the things that are written in the psalms, they would not have been so vainly daring against the Savior, the Spirit having said, "Why do the heathen rage, and the people imagine a vain thing?" And if they had considered the prophecy of Moses, they would not have hanged him who was their Life. And if they had examined with their understanding the things that were written, they would not have carefully fulfilled the prophecies that were against themselves, so as for their city to be now desolate, grace taken from them and they themselves without the law, being no longer called children but strangers. For thus in the Psalms was it before declared, saying, "The strange children have acted falsely by me." And by Isaiah the prophet, "I have begotten and brought up children, and they have rejected me." And they are no longer named the people of God and a holy nation, but rulers of Sodom and people of Gomorrah, having exceeded in this even the iniquity of the Sodomites, as the prophet also says, "Sodom is justified before you." For the Sodomites raved against angels, but these against the Lord and God and King of all, and these dared to slay the Lord of angels, not knowing that Christ, who was killed by them, lives. But those Jews who had conspired against the Lord died, having rejoiced a very little in these temporal things and having fallen away from those which are eternal. They were ignorant of this—that the immortal promise has not respect to temporal enjoyment but to the hope of those things that are everlasting. For through many tribulations and labors and sorrows, the saint enters into the kingdom of heaven; but when he arrives where sorrow and distress and sighing shall flee away, he shall thenceforward enjoy rest; as Job, who, when tried here, was afterwards the familiar friend of the Lord. But the lover of pleasures, rejoicing for a little while, afterwards passes a sorrowful life like Esau, who had temporal food but afterwards was condemned by it.
Luke 1:2 — Letter 2, Section 7
What the apostles received, they passed on without change, so that the doctrine of the mysteries (the sacraments) and Christ would remain correct. The divine Word—the Son of God—wants us to be their disciples. It is appropriate for them to be our teachers, and it is necessary for us to submit to their teaching alone. Only from them and from those who have faithfully taught their doctrine do we get, as Paul writes, "faithful words, worthy of complete acceptance." With them we are back to ground level, because they did not become disciples as a result of what they heard from others. Rather, they were eyewitnesses and servants of God the Word, and they handed down what they heard directly from him.
Luke 1:12-13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in vita Anton.) Whereby it is not difficult to discern between good and bad spirits, for if joy has succeeded to fear, we may know that relief has come from God, because the peace of the soul is a sign of the Divine Presence; but if the fear remains unshaken, it is an enemy who is seen.
Luke 1:12-13 — LIFE OF ST. ANTHONY 37
Whenever the soul continues to be fearful, it is the enemy who is present. The evil spirits do not dispel the fear of their presence, as the great archangel Gabriel did for Mary and Zechariah.
Luke 1:34-35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Ep. ad Epictetum.) For we confess that which then was taken up from Mary to be of the nature of man and a most real body, the very same also according to nature with our own body. For Mary is our sister, seeing we have all descended from Adam.
Luke 1:48 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
For if as the Prophet says, Blessed are they who have seed in Sion, and kinsfolk in Jerusalem, (Isa. 31:9. apud LXX.) how great should be the celebration of the divine and ever holy Virgin Mary, who was made according to the flesh, the Mother of the Word?
Luke 2:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) But every one rejoiced in the nativity of Christ, not with human feelings, as men are wont to rejoice when a son is born, but at the presence of Christ and the lustre of the Divine light. As it follows: And the shepherds returned, glorifying and praising God for every thing they had heard, &c.
Luke 2:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(De Sabbato et Circumcisione.) For circumcision expressed nothing else, but the stripping off of the old birth, seeing that part was circumcised which caused the birth of the body. And thus it was done at that time as a sign of the future baptism through Christ. Therefore as soon as that of which it was a sign came, the figure ceased. For since the whole of the old man Adam is taken away by baptism, there remains nothing which the cutting of a part prefigures.
Luke 2:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
But when was the Lord hid from His Father's eye, that He should not be seen by Him, or what place is excepted from His dominion, that by remaining there He should be separate from His Father, unless brought to Jerusalem and introduced into the temple? But for us perhaps these things were written. For as not to confer grace on Himself was He made man and circumcised in the flesh, but to make us Gods through grace, and that we might be circumcised in the Spirit, so for our sakes is He presented to the Lord, that we also might learn to present ourselves to the Lord.
Luke 2:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) He ordered two things to be offered, because as man consists of both body and soul, the Lord requires a double return from us, chastity and meekness, not only of the body, but also of the soul. Otherwise, man will be a dissembler and hypocrite, wearing the face of innocence to mask his hidden malice.
Luke 2:30-31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) That is to say, the salvation wrought by Christ for the whole world. How then was it said above that he was watching for the consolation of Israel, but because he truly perceived in the spirit that consolation would be to Israel at that time when salvation was prepared for all people.
Luke 2:32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) For the Gentiles before the coming of Christ were lying in the deepest darkness, being without the knowledge of God.
Luke 2:40 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(lib. de Incarn. Christi cont. Apollin.) But if as some say the flesh was changed into a Divine nature, how did it derive growth? for to attribute growth to an uncreated substance is impious.
Luke 3:21-22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(De Dec. Nic. Syn.) The holy Scriptures by the name of Son set forth two meanings; one similar to that spoken of in the Gospel, He gave to them power that they should become the sons of God; another according to which Isaac is the son of Abraham. Christ is not then simply called a Son of God, but the article is prefixed, that we should understand that He alone is really and by nature the Son; and hence He is said to be the Only begotten. For if according to the madness of Arius He is called Son, as they are called who obtain the name through grace, He will seem in no way to differ from us. It remains therefore that in another respect we must confess Christ to be the Son of God, even as Isaac is acknowledged to be the son of Abraham. For that which is naturally begotten of another, and takes not its origin from any thing besides nature, accounts a son. But it is said, Was then the birth of the Son with suffering as of a man? By no means. God since He cannot be divided is without suffering the Father of the Son. Hence He is called the Word of the Father, because neither is the word of man even produced with suffering, and since God is by nature one, He is the Father of one only Son, and therefore it is added, Beloved. For when a man has only one son, he loves him very much, but if he becomes father of many, his affection is divided by being distributed. But as the prophet had before announced the promise of God, saying, I will send Christ my son, that promise being now as it were accomplished at Jordan, He rightly adds, In thee I am well pleased.
Luke 4:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) The devil entered not into a contest with God, (for he durst not, and therefore said, If thou art the Son of God,) but he contended with man whom once he had power to deceive.
Luke 4:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) The enemy came to Him as man, but not finding in Him the marks of his ancient seed, he departed.
Luke 4:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Orat. 2. cont. Arian.) He says this to explain to us the cause of the revelation made to the world, and of His taking upon Him the human nature. For as the Son, though He is the giver of the Spirit, does not refuse to confess as man that by the Spirit He casts out devils, so, inasmuch as He was made man, He does not refuse to say, The Spirit of the Lord is upon me.
Luke 4:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ad Epise. Æg. et Lib.) He spoke of Him not as a Holy One of God, as if He were like to the other saints, but as being in a remarkable manner the Holy One, with the addition of the article. For He is by nature holy by partaking of whom all others are called holy. Nor again did He speak this as if He knew it, but He pretended to know it.
Luke 4:34-35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ut sup.) Although he confessed the truth he controlled his tongue, lest with the truth he should also publish his own disgrace, which should teach us not to care for such, although they speak the truth, for we who know the divine Scripture, must not be taught by the devil, as it follows: And Jesus rebuked him, saying, Be silent, &c.
Luke 4:41 — On the Incarnation of the Word 5.32
What irreverent men do not believe, the spirits see—that he is God. So they flee and fall down at his feet, saying just what they uttered when he was in the body.
Luke 4:41 — Life of St. Anthony 26
Even when the demons spoke the truth, for they spoke the truth when they said, "Thou are the Son of God," the Lord himself silenced them and forbade them to speak. He did this to keep them from sowing their own wickedness in the midst of the truth. He also wished us to get used to never listening to them even though they seem to speak the truth. LIFE OF ST.
Luke 5:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Ep. ad Adelph. 3.) Now the leper worshipped the Lord God in His bodily form, and thought not the Word of God to be a creature because of His flesh, nor because He was the Word did he think lightly of the flesh which He put on; nay rather in a created temple he adored the Creator of all things, falling down on his face, as it follows, And when he saw Jesus he fell on his face, and besought him.
Luke 6:35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Orat. 3. cont. Arian.) That is to say, that we beholding His mercies, what good things we do should do them not with regard to men, but to Him, that we may obtain our rewards from God, not from men.
Luke 6:37-38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Orat. 3. cont. Arian.) That is to say, that we beholding His mercies, what good things we do should do them not with regard to men, but to Him, that we may obtain our rewards from God, not from men.
Luke 6:46 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Orat. cont. Sabell.) This is not then the word of man, but the Word of God, manifesting His own birth from the Father, for He is the Lord Who is born of the Lord alone. But fear not the duality of Persons, for they are not separate in nature.
Luke 8:32-33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(de vita Anton.) But if they have no power over swine, the evil spirits have much less against men who are made after the image of God. We ought then to fear God alone, but despise them.
Luke 8:50 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Orat. in Pass. et Crucem. Dom. 4.) Our Lord requires faith from those who invoke Him, not because He needs the assistance of others, (for He is both the Lord and Giver of faith,) but not to seem to bestow His gifts according to His acceptance of persons, He shows that He favours those who believe, lest they should receive benefits without faith, and lose them by unbelief. For when He bestows a favour, He wishes it to last, and when He heals, the cure to remain undisturbed.
Luke 9:57 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) He dared also to match himself with the incomprehensible power of the Saviour, saying, I will follow thee whithersoever thou goest; for to follow the Saviour simply to hear His teaching is possible to human nature, as it directs itself towards men, but it is not possible to go with Him wherever He is; for He is incomprehensible, and is not confined by place. Or herein our Lord teaches the greatness of His gift, as if He said, All created things may be confined by place, but the Word of God has incomprehensible power. Say not then, I will follow thee whithersoever thou goest. But if thou wouldest be a disciple, cast off 1 foolish things, for it is impossible for him who remains in foolishness to become a disciple of the Word.
Luke 10:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Orat. in Pass. et cruce Domini.) But now through the power of Christ boys make a mock at pleasure, which formerly led away the aged, and virgins stedfastly trample upon the desires of serpentine pleasure. Some also tread upon the very sting of the scorpion, that is, of the devil, namely death, and fearing not destruction, become witnesses of the word. But many giving up earthly things walk with a free step in heaven, dreading not the prince of the air.
Luke 10:21-22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(con. Greg. Sabell. 3. con. gentes 6.) We know also that the Saviour often speaks as man. For His divine nature has human nature joined to it, yet you would not, because of His clothing Himself with a body, be ignorant that He was God. But what do they answer to this, who wish to make out a substance of evil, but form to themselves another God, other than the true Father of Christ? And they say that he is unbegotten, the creator of evil and prince of iniquity, as well as the maker of the world's fabric. (Gen. 1:1.) Now our Lord, affirming the word of Moses, says, I give thanks unto thee, Father, Lord of heaven and earth. (Tract. in Matt. 11:22.) The followers of Arius, not rightly understanding this, rave against our Lord, saying, If all things were given to him, that is, the dominion of the creatures, there was a time when He had them not, and so was not of the substance of the Father. For if He had been, there would be no need for Him to receive. But hereby is their madness the rather detected. For if before He had received them, the creature was independent of the Word, how will that verse stand, In him all things consist? (Col. 4:17.) But if as soon as the creatures were made, they were all given to Him, where was the need to give, for by him were all things made? (John 13.) The dominion of the creation is not then, as they think, here meant, but the words signify the dispensation made in the flesh. For after that man sinned, all things were confounded; the Word then was made flesh, that He might restore all things. All things therefore were given Him, not because He was wanting in power, but that as Saviour He should repair all things; that as by the Word all things at the beginning were brought into being, so when the Word was made flesh, He should restore all things in Himself. (Orat. 1. cont. Arian.) But though our Lord says this, it is plain that the Arians object to Him, saying, that the Father is not seen by the Son. But their folly is manifest, as if the Word did not know Itself which reveals to all men the knowledge of the Father and Itself; for it follows, And to whomsoever the Son will reveal him.
Luke 10:22 — On Luke 10:22 (Matthew 11:27)
1. This text refers not to the eternal Word but to the Incarnate. And from not perceiving this they of the sect of Arius, Eusebius and his fellows, indulge impiety against the Lord. For they say, if all things were delivered (meaning by 'all' the Lordship of Creation), there was once a time when He had them not. But if He had them not, He is not of the Father, for if He were, He would on that account have had them always, and would not have required to receive them. But this point will furnish all the clearer an exposure of their folly. For the expression in question does not refer to the Lordship over Creation, nor to presiding over the works of God, but is meant to reveal in part the intention of the Incarnation (τῆς οἰκονομίας). For if when He was speaking they 'were delivered' to Him, clearly before He received them, creation was void of the Word. What then becomes of the text in Him all things consist Colossians 1:17? But if simultaneously with the origin of the Creation it was all 'delivered' to Him, such delivery were superfluous, for 'all things were made by Him' John 1:3, and it would be unnecessary for those things of which the Lord Himself was the artificer to be delivered over to Him. For in making them He was Lord of the things which were being originated. But even supposing they were 'delivered' to Him after they were originated, see the monstrosity. For if they 'were delivered,' and upon His receiving them the Father retired, then we are in peril of falling into the fabulous tales which some tell, that He gave over [His works] to the Son, and Himself departed. Or if, while the Son has them, the Father has them also, we ought to say, not 'were delivered,' but that He took Him as partner, as Paul did Silvanus. But this is even more monstrous; for God is not imperfect , nor did He summon the Son to help Him in His need; but, being Father of the Word, He makes all things by His means, and without delivering creation over to Him, by His means and in Him exercises Providence over it, so that not even a sparrow falls to the ground without the Father Matthew 10:29, nor is the grass clothed without God Matthew 6:30, but at once the Father works, and the Son works hitherto cf.John 5:17. Vain, therefore, is the opinion of the impious. For the expression is not what they think, but designates the Incarnation. 2. Sense in which, and end for which all things were delivered to the Incarnate Son. For whereas man sinned, and is fallen, and by his fall all things are in confusion: death prevailed from Adam to Moses cf.Romans 5:14, the earth was cursed, Hades was opened, Paradise shut, Heaven offended, man, lastly, corrupted and brutalised cf.Psalm 49:12, while the devil was exulting against us—then God, in His loving-kindness, not willing man made in His own image to perish, said, 'Whom shall I send, and who will go?' Isaiah 6:8. But while all held their peace, the Son said, 'Here am I, send Me.' And then it was that, saying 'Go,' He 'delivered' to Him man, that the Word Himself might be made Flesh, and by taking the Flesh, restore it wholly. For to Him, as to a physician, man 'was delivered' to heal the bite of the serpent; as to life, to raise what was dead; as to light, to illumine the darkness; and, because He was Word, to renew the rational nature (τὸ λογικόν). Since then all things 'were delivered' to Him, and He is made Man, straightway all things were set right and perfected. Earth receives blessing instead of a curse, Paradise was opened to the robber, Hades cowered, the tombs were opened and the dead raised, the gates of Heaven were lifted up to await Him that 'comes from Edom?' Psalm 24:7, Isaiah 63:1. Why, the Saviour Himself expressly signifies in what sense 'all things were delivered' to Him, when He continues, as Matthew tells us: 'Come unto Me all you that labour and are heavy laden, and I will give you rest' Matthew 11:28. Yes, you 'were delivered' to Me to give rest to those who had laboured, and life to the de…
Luke 11:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Dial. 1. de Trin.) Now unless the Holy Spirit were of the substance of God, Who alone is good, He would by no means be called good, since our Lord refused to be called good, inasmuch as He was made man.
Luke 11:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Orat. 2. con. Arian.) But at this time our Lord does not hesitate because of His humanity to speak of Himself as inferior to the Holy Spirit, saying, that He cast out devils by Him, as though the human nature was not sufficient for the casting out of devils without the power of the Holy Spirit.
Luke 11:50 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Apol. 1. de fuga sua.) Now if they kill, the death of the slain will cry out the louder against them; if they pursue, they send forth memorials of their iniquity, for flight makes the pursuit of the sufferers to redound to the great disgrace of the pursuers. For no one flees from the merciful and gentle, but rather from the cruel and evil-minded man. And therefore it follows, That the blood of all the prophets who have been slain from the foundation of the world may be required of this generation.
Luke 12:6-7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(pluris estis) Now I ask the Arians, if God, as if disdaining to make all other things, made only His Son, but deputed all things to His Son; how is it that He extends His providence even to such trifling things as our hair, and the sparrows? For upon whatever things He exercises His providence, of these is He the Creator by His own word.
Luke 12:10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Ep. 4. ad Serap.) The ancients indeed, the learned Origen and the great Theognostus, describe this to be the blasphemy against the Holy Ghost, when they who have been counted worthy of the gift of the Holy Spirit in Baptism, fall back into sin. For they say that for this reason they can not obtain pardon; as Paul says, It is impossible for those who have been made partakers of the Holy Ghost to renew them again, &c. (Heb. 6:4.) But each adds his own explanation. For Origen gives this as his reason; God the Father indeed penetrates and contains all things, but the power of the Son extends to rational things only; the Holy Spirit is only in those who partake of Him in the gift of Baptism. When then catechumens and heathens sin, they sin against the Son who abideth in them, yet they may obtain pardon when they become worthy of the gift of regeneration. But when the baptized commit sin, he says that their offence touches the Spirit, after coming to whom they have sinned, and therefore their condemnation must be irrevocable. But Theognostus says, that he who has gone beyond both the first and second threshold deserves less punishment, but he who has also passed the third, shall no more receive pardon. By the first and second threshold, he speaks of the doctrine of the Father and the Son, but by the third the partaking of the Holy Spirit. According to St. John, When the Spirit of truth is come, he will lead you into all truth. (John 16:13.) Not as though the doctrine of the Spirit was above that of the Son, but because the Son condescends to those who are imperfect, but the Spirit is the seal of those who are perfect. If then not because the Spirit is above the Son, blasphemy against the Spirit is unpardonable; but because remission of sin is indeed to the imperfect, but no excuse remains to the perfect, therefore since the Son is in the Father, He is in those in whom the Father and the Spirit are not absent, for the Holy Trinity cannot be divided. Besides this, if all things were made by the Son, and all things consist in Him, He will Himself be truly in all; so that it must needs be, that he who sinneth against the Son, sinneth against the Father also, and against the Holy Spirit. But holy Baptism is given in the name of the Father, and the Son, and the Holy Spirit. And so they that sin after baptism commit blasphemy against the holy Trinity. But if the Pharisees had not received baptism, how did He condemn them as if they had spoken blasphemy against the Holy Spirit, of which they were not yet partakers, especially since He did not accuse them simply of sin, but of blasphemy? But these differ, for he who sins transgresses the Law, but he who blasphemes offends against the Deity Himself. But again, if to those who sin after baptism there is no remission of the punishment of their offences, how does the Apostle pardon the penitent at Corinth; (2 Cor. 11:10) but he travails in birth of the backsliding Galatians until Christ be formed again in them. (Gal. 4:19.) And why also do we oppose Novatus, who does away with repentance after baptism? The Apostle to the Hebrews does not thus reject the repentance of sinners, but lest they should suppose that as according to the rites of the Law, under the veil of repentance there could be many and daily baptisms, he therefore warns them indeed to repent, but tells them that there could be only one renewal, namely, by Baptism. But with such considerations I return to the dispensation (οἰκονομίαν) which is in Christ, who being God was made man; as very God raised the dead; as clothed with the flesh, thirsted, laboured, suffered. When any then, looking to human things, see the Lord athirst or in suffering, and speak against the Saviour as if against a man, they sin indeed, yet may speedily on repentance receive pardon, alleging as excuse the weakness of His body. And again when any, beholding the works of Deity, doubt concerning the nature of our Lord's body, they also sin grievously. But these t…
Luke 12:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(non occ.) Now if any one lives so as to die daily, seeing that our life is naturally uncertain, he will not sin, for the greater fear destroys very much pleasure, but the rich man on the contrary, promising to himself length of life, secks after pleasures, for he says, Rest, that is, from toil, eat, drink, and be merry, that is, with great luxury.
Luke 14:15 — FESTAL LETTER
Oh, brothers and sisters, what a banquet that is! How great is the harmony and joy of those who eat at this heavenly table! They enjoy food that produces everlasting life, not that ordinary food which passes right on through the body. Who will be considered worthy to be in that group? Who is so blessed as to be called to and counted worthy of that divine feast? "Blessed is he who will eat bread in your kingdom." Although he has been washed, even a person who has been judged worthy of this heavenly calling and has been sanctified by it can become unclean. How can he become unclean? "Counting as unclean the blood of the covenant by which he was sanctified and despising the Spirit of grace," he hears the Lord say, "Friend, how did you get in here without wedding garments?"
Luke 15:18-24 — FESTAL LETTER 7
Then he shall get up, come to his father, and confess to him, "I have sinned against heaven and before you. I am no longer worthy to be called your son. Treat me like one of your hired servants."When he confesses like that, he will be considered worthy of more than that for which he prayed. His father neither takes him in like a hired servant nor treats him like a stranger. Oh no, he kisses him as a son. He accepts him as a dead man come back to life again. He counts him worthy of the divine feast and gives him the precious garment he once wore. Now there is singing and joy in the father's home. What happened is the result of the Father's grace and loving kindness. Not only does he bring his son back from death, but also through the Spirit he clearly shows his grace. To replace corruption, he clothes him with an incorruptible robe. To satisfy hunger, he kills the fatted calf. The Father provides shoes for his feet so that he will not travel far away again. Most wonderful of all, he puts a divine signet ring upon his hand. By all these things, he begets him anew in the image of the glory of Christ.
Luke 17:15-19 — FESTAL LETTER 6
Today, the Lord rebukes those who keep the Passover the way the Jews did, just as he rebuked certain lepers he had cleansed. You recall that he loved the one who was thankful, but he was angry with the ungrateful ones, because they did not acknowledge their Deliverer. They thought more highly of their cure from leprosy than of him who had healed them.… Actually, this one was given much more than the rest. Besides being healed of his leprosy, he was told by the Lord, "Stand up and go on your way. Your faith has saved you."You see, those who give thanks and those who glorify have the same kind of feelings. They bless their helper for the benefits they have received. That is why Paul urged everybody to "glorify God with your body." Isaiah also commanded, "Give glory to God."
Luke 18:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ex Apol. de sua fuga.) For when we despise the world, we must not imagine we have resigned any thing great, for the whole earth in comparison of the heaven is but a span long; therefore even should they who renounce it be lords of the whole earth, yet still it would be nothing worth in comparison of the kingdom of heaven.
Luke 21:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Orat. 1. cont. Arian.) For since we have received, delivered unto us by God, graces and doctrines which are above man, (as, for example, the rule of a heavenly life, power against evil spirits, the adoption and the knowledge of the Father and the Word, the gift of the Holy Spirit,) our adversary the devil goeth about seeking to steal from us the seed of the word which has been sown. But the Lord, shutting up in us His teaching as His own precious gift, warns us, lest we be deceived. And one very great gift He gives us, the word of God, that not only we be not led away by what appears, but even if there is ought lying concealed, by the grace of God we may discern it. For seeing that the devil is the hateful inventor of evil, what he himself is he conceals, but craftily assumes a name desirable to all; just as if a man wishing to get into his power some children not His own, should in the absence of the parents counterfeit their looks, and lead away the children who were longing for them. In every heresy then the devil says in disguise, "I am Christ, and with me there is truth." And so it follows, For many shall come in my name, saying, I am Christ; and the time draweth near.
Luke 22:14 — FESTAL LETTER 11
Above all, however, I wish to remind you and myself along with you that the Lord does not want us to come irreverently or unprepared to the Easter feast. We must have our doctrine straight, follow the proper liturgy, and do all things properly. The historical record of Israel's feast tells us, "No foreigner, no slave purchased with money, no uncircumcised man, may eat the Passover." It is not supposed to be eaten in just any house. There is a proper place. He also commands it to be done in haste, because we were once groaning under the sorrow of our "bondage to Pharaoh" and the "commands of the taskmasters." In the old days, the children of Israel were considered ready to receive the feast, which was the type, only if they had followed the instructions. That type was the forerunner of our feast, although the feast was not established because of the type.When the Word of God was ready to establish the feast, which is the fulfillment of all, he told his disciples, "I have longed very much to eat this Passover with you." The account of how the Passover was to be celebrated, as given to us in the Scriptures, presents a marvelous word picture of what the festivity must have looked like.
Luke 22:14 — FESTAL LETTER 6
On its way to Jerusalem, Israel was purified in the wilderness and was trained to forget the customs of Egypt. Similarly the Word has graciously prescribed for us the holy fast of forty days of Lent. Let us make it a time of purification and purging, so that after the fast we will be prepared to go to the upper room and eat with him, to be partakers of the joys of heaven. There is no other way for us to be prepared to go up to Jerusalem and eat the Passover but to apply ourselves to the forty-day fast.
Luke 22:19 — FESTAL LETTER 4
Israel ate the meat of a dumb lamb to complete the Passover. Having done so, they smeared their doorposts with blood and laughed at the destroyer. We eat of the Word of the Father, the Son, our Savior. We have the lintels of our hearts sealed with the blood of the new covenant.
Luke 22:42 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(de Incarn. et cont. Ar.) For here He manifests a double will. One indeed human, which is of the flesh, the other divine. For our human nature, because of the weakness of the flesh, refuses the Passion, but His divine will eagerly embraced it, for that it was not possible that He should be holden of death.
Luke 23:28 — FESTAL LETTER 9
The Lord over death set out to abolish death. Being Lord, he accomplished his aim. We therefore have passed from death to life. The concept that the Jews and those who think like them held about the Lord was wrong. Things did not turn out at all according to their expectations, because the opposite was true. In fact, "he who sits in heaven shall laugh at them: the Lord shall have them in derision."That is the reason our Savior restrained the women from weeping when he was being led to death. He said, "Do not weep for me." He wished to show that his death was not an event for us to mourn about but rather to be joyful about, since he who died for us is alive! He was not created from nothing, but he derives his being from the Father.
Luke 23:33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Hom. in Pass. Dom.) When mankind became corrupted, then Christ manifested His own body, that where corruption has been seen, there might spring up incorruption. Wherefore He is crucified in the place of Calvary; which place the Jewish doctors say was the burial-place of Adam. (de Inc. Verb. Dei.) Now our Saviour came to accomplish not His own death, but that of man, for He experienced not death who is Life. Therefore not by His own death did He put off the body, but He endured that which was inflicted by men. But although His body had been afflicted, and was loosed in the sight of all men, yet was it not fitting that He who should heal the sicknesses of others should have His own body visited with sickness. But yet if without any disease He had put off His body apart in some remote place, He would not be believed when speaking of His resurrection. For death must precede resurrection; why then should He openly proclaim His resurrection, but die in secret? Surely if these things had happened secretly, what calumnies would unbelieving men have invented? How would the victory of Christ over death appear, unless undergoing it in the sight of all men He had proved it to be swallowed up by the incorruption of His body? But you will say, At least He ought to have devised for Himself a glorious death, to have avoided the death of the cross. But if He had done this, He would have made Himself suspected of not having power over every kind of death. As then the champion by laying prostrate whomsoever the enemy has opposed to him is shown to be superior to all, so the Life of all men took upon Him that death which His enemies inflicted, because it was the most dreadful and shameful, the abominable death upon the cross, that having destroyed it, the dominion of death might be entirely overthrown. Wherefore His head is not cut off as John's was; He was not sawn asunder as Isaiah, that He might preserve His body entire, and indivisible to death, and not become an excuse to those who would divide the Church. For He wished to bear the curse of sin which we had incurred, by taking upon Him the accursed death of the cross, as it is said, Cursed is he that hangeth upon a tree. He dies also on the cross with outstretched hands, that with one indeed He may draw to Him the ancient people, with the other the Gentiles, joining both to Himself. Dying also on the cross He purges the air of evil spirits, and prepares for us an ascent into heaven.
Luke 23:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Hom. in Pass. Dom.) He also who for our sakes took upon Him all our conditions, put on our garments, the signs of Adam's death, that He might put them off, and in their stead clothe us with life and incorruption. It follows, And they parted his raiment among them, and cast lots.
Luke 23:35-37 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(ubi sup.) Now our Lord being truly the Saviour, wished not by saving Himself, but by saving His creatures, to be acknowledged the Saviour. For neither is a physician by healing himself known to be a physician, unless he also gives proof of his skill towards the sick. So the Lord being the Saviour had no need of salvation, nor by descending from the cross did He wish to be acknowledged the Saviour, but by dying. For truly a much greater salvation does the death of the Saviour bring to men, than the descent from the cross.
Luke 23:46 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(de Incar. et cout. Ar.) For He commends to His Father through Himself all mankind quickened in Him; for we are His members; as the Apostle says, Ye are all one in Christ. (Gal. 3:28.)
Luke 23:53 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(in Vit. Ant. 90.) They also act absurdly who embalm the bodies of their dead, and do not bury them, even supposing them to be holy. For what can be more holy or greater than our Lord's body? And yet this was placed in a tomb until it rose again the third day. For it follows, And he laid it in a hewn sepulchre.
Luke 24:1-7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)
(Lib. de Inc. Fil. Dei.) He might indeed at once have raised His body from the dead. But some one would have said that He was never dead, or that death plainly had never existed in Him. And perhaps if the resurrection of our Lord had been delayed beyond the third day, the glory of incorruption had been concealed. In order therefore to show His body to be dead, He suffered the interval of one day, and on the third day manifested His body to be without corruption.
Malachi 2:10 — Discourses Against the Arians 2.21.59
But this is God's kindness to humanity, that of whom he is the maker, of them according to grace he afterwards becomes Father also. He becomes, that is, when people, his creatures, receive him into their hearts, as the apostle says, "the spirit of his Son, crying, 'Abba, Father.' " And these are they who, having received the word, gained power from him to become sons of God; for they could not become sons, being by nature creatures, otherwise than by receiving the spirit of the natural and true Son. Wherefore, that this might be, "the word became flesh," that he might make humans capable of godhood. This same meaning may be gained from the prophet Malachi, who says, "Has not one God created us? Have we not all one Father?" For first he puts "created" next to "Father" to show, as the other writers, that from the beginning we were creatures by nature. And God is our Creator through the word, but afterwards we were made sons, and thenceforward God the Creator becomes our Father also.
Matthew 1:1 — Unknown work
Vigil. Tapsens. (ibid. p. 644): The audaciousness of this most insane error I will curb by the authority of the heavenly testimonies, and demonstrate the distinct personality of the proper substance of the Son. I shall not produce things which are liable to be explained away as agreeable to the assumption of human nature; but shall offer such passages as all will allow to be decisive in proof of His divine nature. In Genesis we find God saying, "Let Us make man in Our own Image." By this plural number showing, that there was some other person to whom He spoke. Had He been one, He would have been said to have made Him in His own Image, but there is another; and He is said to have made man in the Image of that other.
Matthew 12:40 — Councils of Ariminum and Seleucia, Section 8
We know that He, the Only-begotten Son of God, at the Father's bidding came from the heavens for the abolishment of sin, and was born of the Virgin Mary, and conversed with the disciples, and fulfilled the Economy according to the Father's will, and was crucified, and died and descended into the parts beneath the earth, and regulated the things there, Whom the gate-keepers of hell saw (Job xxxviii. 17, LXX.) and shuddered; and He rose from the dead the third day, and conversed with the disciples, and fulfilled all the Economy, and when the forty days were full, ascended into the heavens, and sitteth on the right hand of the Father, and is coming in the last day of the resurrection in the glory of the Father, to render to every one according to his works.
Mark 1:25 — TO THE BISHOPS OF EGYPT 1.3
And again, when He put a curb in the mouths of the demons that cried after Him from the tombs. For although what they said was true, and they lied not then, saying, 'Thou art the Son of God,' and 'the Holy One of Gods;' yet He would not that the truth should proceed from an unclean mouth, and especially from such as them, lest under pretence thereof they should mingle with it their own malicious devices, and sow these also while men slept. Therefore He suffered them not to speak such words, neither would He have us to suffer such, but hath charged us by His own mouth, saying, 'Beware of false prophets, which come to you in sheeps' clothing, but inwardly they are ravening wolves;' and by the mouth of His Holy Apostles, 'Believe not every spirit.'
Mark 3:4 — HOMILIES 28
In the synagogue of the Jews was a man who had a withered hand. If he was withered in his hand, the ones who stood by were withered in their minds. And they were not looking at the crippled man nor were they expecting the miraculous deed of the one who was about to work. But before doing the work, the Savior ploughed up their minds with words. For knowing the evil of the mind and its bitter depth, he first softened them up in advance with words so as to tame the wildness of their understanding, asking: "Is it permitted to do good on the sabbath or to do evil; to save a life or to destroy one?" For if he had said to them, "Is it permitted to work?" immediately they would have said, "You are speaking contrary to the law." Then he told them what was intended by the law, for he spoke as the One who established the laws concerning the sabbath, adding, "except this: that which will be done for the sake of a life." Again if a person falls into a hole on a sabbath, Jews are permitted to pull the person out. This not only applies to a person, but also an ox or a donkey. In this way the law agrees that things relating to preservation may be done, hence Jews prepare meals on the sabbath. Then he asked them about a point on which they could hardly disagree: "Is it permitted to do good?" But they did not even so much as say, "Yes," because by then they were not in a good temper.
Mark 3:5 — HOMILIES 28
But Jesus, deeply grieved in heart at the hardness of their hearts, said in effect: "Let the ones who see continue to see. Let the ones who refuse to hear do what they want to do. Let the ones who are hard in heart become stone. But let your right hand become full and tender. Rise, beg no longer." … In effect Jesus was saying: "Do not continue to beg because of having a withered hand, but after you finally have received it healthy and whole and have begun to work, stretch out your hand to the poor. Rise up and stand in their midst. Become a marvel to those who see. In you the struggle concerning the sabbath is finally being contested. Stand in their midst, so that the ones who are lame in their legs might stand.… Stretch out your hand. I am not touching you so that they may not bring a charge against me. I am speaking with a speech so that they may not think that touching is an act of work. God did not say, 'Do not speak on the sabbath.' But if speech becomes an act of work, let the one who has spoken be an object of amazement. Stretch out your hand." … While the withered hand was restored, the withered minds of the onlookers were not. For they went out and immediately, according to the reading, were debating what they would do to Jesus. Are you debating what you will do? Worship him as God. Worship the wonder worker. Worship one who worked good things on behalf of another. He did not add plasters; he was not tenderizing with lotions. He did not apply medical ointments. He did this work openly, standing in their midst, and not in a hidden way, so that some might retort: "He applied a plant; he added a plaster."
Mark 4:17 — Letter 19.7, EASTER A.D. 347
Let us, therefore, following the faith of the apostles, hold frequent communion with our Lord. For the world is like the sea to us, beloved, of which it is written, "There go the ships, and Leviathan that you formed to sport in it."17 We float upon this sea, like wind, with everyone directing his own course with his own free will. Under the pilotage of the Word, one may safely approach the port. But, if possessed by wayward inclinations, one is in peril by storm and may suffer shipwreck. For as in the ocean there are storms and waves, so in the world there are many afflictions and trials. The unbelieving therefore, "have no root in themselves, but endure for a while; then, when tribulation or persecution arises on account of the word, immediately they fall away," just as the Lord said. They are not likely to endure the complications which arise from afflictions, if they are fixed upon the temporal and not confirmed in the faith.
Mark 4:36 — Letter 19.6, EASTER A.D. 347
They awakened the Word, who was sailing with them, and immediately the sea became smooth at the command of its Lord, and they were saved. They became proclaimers and teachers at the same time, attesting the miracles of our Savior, and also teaching us to imitate their example.
Mark 4:36 — LETTER 29
Even while he was asleep on the pillow, the Lord was testing his disciples, when a miracle was wrought that was calculated especially to put even the wicked to contrition. For when he arose, and rebuked the sea, and silenced the storm, he plainly disclosed two things: that the storm of the sea was not simply from winds, but from the fear of the Lord who walked upon it;2 and that the Lord who rebuked it was not a creature, but rather its creator.
Mark 5:7 — On the Incarnation of the Word 32.4.5
Obviously he would not be expelling evil spirits and pillaging idols if he were impotent, for the evil spirits would not obey one who was impotent. If, on the other hand, the very naming of him drives them forth, he clearly is not powerless. The spirits especially see through what is unseen by human eyes. They could tell if Christ was vulnerable and refuse him any obedience at all. As it is, what human disbelief doubts, the evil spirits see clearly: that he is God. For that reason they flee from him and fall at his feet, still crying out even as they once cried when he was in the body, "We know who you are, the holy one of God," and, "Ah, what have I in common with you, Son of God? I implore you, do not torment me."
Mark 12:29 — Against the Heathen 6.4
Since God is one, it is ridiculous to suppose that there could be still another "Lord" of heaven and earth in addition to the Lord who is one. There is simply no room for a second Lord of all, if the one true God fills all things in the compass of heaven and earth.
Mark 13:32 — Discourses Against the Arians 3.46
When his disciples asked him about the end, he said with precision: Of that day or that hour no one knows, not even he himself—that is, when viewed according to the flesh, because he too, as human, lives within the limits of the human condition. He said this to show that, viewed as an ordinary man, he does not know the future, for ignorance of the future is characteristic of the human condition. Insofar as he is viewed according to his divinity as the Word who is to come, to judge, to be bridegroom, however, he knows when and in what hour he will come.… For as upon becoming human he hungers, thirsts and suffers, along with all human beings, similarly as human he does not see the future. But viewed according to his divinity as the Word and wisdom of the Father, he knows, and there is nothing which he does not know.
Mark 13:33 — Discourses Against the Arians 3.49
The end of all things is concealed from us. For in the end of all is the end of each, and in the end of each is the end of all [on the last day]. Whereas this time is uncertain and always in prospect, we may advance day by day as if summoned, reaching forward to the things before us and forgetting the things behind. For who, if they knew the day of the end, would not disregard the interval? But if ignorant, would they not be more ready day by day? It was on this account that the Savior said: "Watch; for you do not know when the time will come."
Mark 15:46 — LETTER 59, TO EPICTETUS 6
This above all shows the foolishness of those who say that the Word was changed into bones and flesh. For if this had been so, there would have been no need of a tomb. For the body would have gone by itself to preach to the spirits in Hades. But as it was, he himself went to preach, while the body that Joseph wrapped in a linen cloth laid away at Golgotha. And so it is demonstrated to all that the body was not the Word, but body of the Word.
Mark 16:1 — HOMILIES
In the time of the old covenant, the sabbath was highly revered. Now under the gospel the sabbath has been recast, now viewed as the Lord's resurrection day. The sabbath formerly had pertained to the pedagogy and rudiments of the law. When the great master himself came and fulfilled them all for us, all that had prefigured his coming was transformed. The old sabbath was like a candle lit in the night before the rising and appearing of the sun.
Nahum 1:14-15 — FESTAL LETTERS 6
Once again, dear friends, God has brought us to the Easter season. By his lovingkindness we are once more about to assemble for it. The same God who brought Israel out of Egypt now calls us to the feast, saying through Moses, "Take note of the month of new fruits, and keep the Passover to the Lord your God." And through the prophet he calls, "Keep your feasts, O Judah; pay your vows to the Lord." So if God himself loves the feast and calls us to it, it is not right, brothers and sisters, to postpone it or to observe it carelessly. We should come to it eagerly and zealously, so that with a joyful beginning here we will experience a foretaste of the heavenly feast that is to come.
Nehemiah 1:1 — Unknown work
[Synopsis on Nehemiah] In the second book he says the same things (as the book of Ezra) concerning the return from Babylon, except the riddles. On the other hand, he relates more things concerning Nehemiah the eunuch, how he too asked for the building of the temple, and how Ezra performed the function of a scribe, while Josue, Baneas and Habia instructed the people. He relates that Ezra explained the knowledge of the Lord by reading; that the people, through his reading, understood what things must be done and celebrated the phase. They also observed a fast in the seventh month, and the feast of the Tabernacles, as is written. "They had not done so since the days of Josue the son of Nun", he says. When Ezra saw Azotian women married to Hebrews, he mourned and cried, and made everyone promise to keep God's law, and he cast out those women, as being joined by unlawful union, and everyone swore to keep the law. And, thus sanctified and cleansed, they rejoiced, and each man went away to his house. It is also told about Ezra that, when the books had been lost owing to the people's negligence and the long captivity, he, being a man fond of virtue, industrious, and a scribe, kept them all with him, and eventually brought them forth and transmitted them to all, and thus preserved the Bible.
Philippians 2:6 — Discourses Against the Arians 1.40
What clearer and more decisive proof could there be than this? He did not become better from assuming a lower state but rather, "being God, he took the form of a slave." … If [as the Arians think] it was for the sake of this exaltation that the Word came down and that this is written, what need would there be for him to humble himself completely in order to seek what he already had?
Philippians 2:9 — Discourses Against the Arians 1.41
That "God has highly exalted him" does not imply that the essential nature of the Word at long last became exalted. For God the Son is and always was equal to God the Father. The exaltation is of the humanity.… The text says "he humbled himself" with reference to the assumption of the flesh. So too it says "he exalted him" with reference to the flesh. It was the human race that needed this, because of the humiliation of its flesh and because of its consequent death. Thus the Word who is immortal and the image of the Father "has taken the form of a slave" and suffered death on the cross as a man for our sake. He did this in order that he might thus present himself as an offering to the Father. It is thus as a man that he is said to have been exalted for our sake. Hence all of us die in Christ and through his death may again be exalted in Christ himself. Philippians 2:11 — agreeing to assume our bodily condition 'even to death.'AGAINST THE ARIANS 1.42 The glory of the Father is that the human race not only was created but was re-created when lost. It was given life once again when dead, so as to become a renewed temple of God. For the powers in heaven also, the angels and the archangels, worship him and now worship the Lord "in the name of Jesus." This joy and exaltation belongs to human beings, because the Son of God, having himself become a human being, is now worshiped. The heavenly powers are not offended when they behold all of us being led into our heavenly abode as we share in his body. This could not have happened in any other way. It happened only because, "being in the form of God and taking the form of a slave, he humbled himself,"
Proverbs 1:23 — Discourses Against the Arians 2.39
For where at all have they found in divine Scripture, or from whom have they heard, that there is another Word and another wisdom besides this Son, that they should frame to themselves such a doctrine? True, indeed, it is written, "Are not my words like fire, and like a hammer that breaks the rock in pieces?" and in the Proverbs, "I will make known my words unto you." But these are precepts and commands, which God has spoken to the saints through his proper and only true Word, concerning which the psalmist said, "I have refrained my feet from every evil way, that I may keep your words." Such words accordingly the Savior signifies to be distinct from himself, when he says in his own person, "The words which I have spoken unto you." For certainly such words are not offsprings or sons, nor are there so many words that frame the world, nor so many images of the one God, nor so many who have become men for us, nor as if from many such there were one who has become flesh, as John says. He was preached by John as being the only Word of God: "the Word was made flesh," and "all things were made by him." Wherefore of him alone, our Lord Jesus Christ, and of his oneness with the Father, are written and set forth the testimonies, both of the Father signifying that the Son is one, and of the saints, aware of this and saying that the Word is one, and that he is Only-begotten.
Proverbs 3:19 — Discourses Against the Arians 1.6.19
Solomon says, "The Lord by wisdom founded the earth; by understanding he established the heavens." And this wisdom is the Word, and by him, as John says, "all things were made" [and without him not one thing was made]. This Word is Christ, "for there is one God the Father, from whom are all things. We are for him, and one Lord Jesus Christ, through whom are all things, and we are through him." If all things are through him, he himself should not be reckoned with the "all things." Whoever dares to say that he, through whom are all things, is one of all the things surely will have the same speculation about God, from whom are all things. If anyone flees from this as absurd and excludes God from the "all things," it would follow that even the only-begotten Son, since he is proper to the Father's substance, must be excluded from the "all things." And if he is not one of the "all things," then it is not right to say about him "There was once when he was not" and "He was not before he was begotten." Such terms are fittingly used of creatures, but the Son himself is such a one as is the Father, of whose substance the Son is a proper offspring, Word and wisdom. This is peculiar to the Son in relation to the Father, and this shows that the Father is peculiar to the Son; so that we may neither say that God was ever wordless or that the Son was ever nonexistent. For how else could he be a Son, unless from God? Or how could he be Word and wisdom unless he is always peculiar to [God]?
Proverbs 4:1-2 — Letter 2.1
Paul wrote to the Corinthians, "You, therefore, follow me." Let us follow him then, because that commandment has been passed down to us. The admonition originally given to the church at Corinth reaches to all Christians of all time in every place. For the apostle Paul was "a teacher of all nations in faith and truth."2As a matter of fact, we get the same sort of teaching from all the saints of old. Solomon, for example, used proverbs, saying, "Hear, my children, the instruction of a father and pay attention to get understanding, for I give you a good gift. Do not forsake my word, for I was an obedient son to my father, and beloved in the sight of my mother."
Proverbs 4:23 — Life of St. Anthony 21
Living thus, let us watch constantly and, as it is written, keep our heart with all watchfulness, for we have terrible and crafty enemies, the wicked demons, and we wrestle against them, as the apostle said: "For our wrestling is not against flesh and blood, but against the principalities and the powers, against the world rulers of this darkness, against spiritual forces of wickedness on high." LIFE OF ST.
Proverbs 5:3-4 — LETTER 7:5
Even when the sinner looks for gratification, he doesn't find the fruit of his sin pleasant. As the wisdom of God says in another place, "Bread of deceit is pleasant to a man, but after he eats it, his mouth will be filled with gravel." And, "Honey drips from the lips of an adulteress, and for a time it tastes sweet, but in the end you will find it more bitter than gall and sharper than a two-edged sword." So he eats and is quite pleased for a little while. Then, when it is too late, when he has cut off his soul from God, he rejects it. But the fool does not know that those who are cut off from God shall perish.
Proverbs 8:22 — LETTER TO THE BISHOPS OF EGYPT 17
But it is written, say they, 'The Lord created me in the beginning of His ways for His works.' O untaught and insensate that ye are! He is called also in the Scriptures, 'servant,' and 'son of a handmaid,' and 'lamb,' and 'sheep,' and it is said that He suffered toil, and thirst, and was beaten, and has suffered pain. But there is plainly a reasonable ground and cause, why such representations as these are given of Him in the Scriptures; and it is because He became man and the Son of man, and took upon Him the form of a servant, which is the human flesh: for 'the Word,' says John, 'was made flesh.' And since He became man, no one ought to be offended at such expressions; for it is proper to man to be created, and born, and formed, to suffer toil and pain, to die and to rise again from the dead. And as, being Word and Wisdom of the Father, He has all the attributes of the Father, His eternity, and His unchangeableness, and the being like Him in all respects and in all things, and is neither before nor after, but co-existent with the Father, and is the very form of the Godhead, and is the Creator, and is not created: (for since He is in essence like the Father, He cannot be a creature, but must be the Creator, as Himself hath said, 'My Father worketh hitherto, and I work:') so being made man, and bearing our flesh, He is necessarily said to be created and made, and that is proper to all flesh.
Proverbs 8:22 — Discourses Against the Arians 2.70
The fact is, then, that the Word is not from things created but is rather himself their creator. For this reason did he assume a body created and human: so that, having renewed it as its creator, he might deify it in himself and thus might introduce all of us in that likeness into the kingdom of heaven. A man would not have been deified if joined to a creature, nor if the Son were not true God; neither would a man have been brought into the Father's presence if he had not been the Father's natural and true Word who had put on the body. Since we could have had nothing in common with what is foreign, we would not have been delivered from sin and from the curse if that which the Word put on had not been natural human flesh. So also, the man would not have been deified if the Word which became flesh had not been by nature from the Father and true and proper to him.The union, therefore, was of just such a kind, so that he might unite what is man by nature, to him who is in the nature of the Godhead, thereby assuring the accomplishment of salvation and his deification. Let those, therefore, who deny that the Son is by nature from the Father and proper to his essence, deny also that he took true human flesh from the ever-virgin Mary. In neither case would it have been profitable to us men: if the Word were not by nature true Son of God, or if the flesh which he assumed were not true flesh.
Proverbs 8:22 — Discourses Against the Arians 3.41
Although the Word did indeed become flesh, it is to the flesh that affections are proper; and although the flesh bears divinity in the Word, it is to the Word that grace and power belong. He performed the Father's works, then, through the flesh; but nonetheless the affections of the flesh were exhibited in him. Thus, he inquired and then raised Lazarus; he chided his mother, saying, "My hour is not yet come"; and immediately he turned the water into wine. Indeed, he was true God in the flesh, and he was true flesh in the Word. Out of his works, therefore, he made known both his own Father, and himself, the Son of God. By the affections of the flesh he demonstrated that he bore a true body and that it was proper to him.
Proverbs 8:22 — Discourses Against the Arians 3.28-29
The Lord is God's true and natural Son, and he is known to be not just eternal but one who exists concurrently with the eternity of the Father. There are things which are called "eternal" of which he is the creator, for in Psalm 23 it is written, "Lift up your gates, O rulers, and be lifted up, O everlasting doors." It is apparent, though, that these everlasting doors also came into being through his agency. But if he is himself the creator of the things which are "everlasting," which of us can any longer doubt that he is more noble than these everlasting things and that he is made known as Lord not so much from his being eternal as from his being the Son of God? Being Son, he is inseparable from the Father, and there was never a "when" when he did not exist. He always existed. Moreover, since he is the image and radiance of the Father, he also possesses the Father's eternity.…What is the basic meaning and purport of holy Scripture? It contains, as we have often said, a double account of the Savior. It says that he has always been God and is the Son, because he is the Logos and radiance and wisdom of the Father. Furthermore, it says that afterwards for us he took flesh of the Virgin Mary, the bearer of God, and became man.
Proverbs 8:23 — Discourses Against the Arians 2.22.72-74
Since the heretics, reading the next verse, take a perverse view of that also, because it is written, "He founded me before the world," namely, that this is said of the Godhead of the Word and not of his incarnate presence, it is necessary, explaining this verse also, to show their error.It is written, "The Lord in Wisdom founded the earth; if then by wisdom the earth is founded, how can he who founds be founded? Indeed, this too is after the manner of proverbs.… He says not, "Before the world he founded me as Word or Son," but simply, "He founded me," to show again, as I have said, that not for his own sake but for those who are built upon him does he here also speak, after the way of proverbs.
Proverbs 18:3 — The Deposition of Arius 4-5
As to [the Arians'] blasphemous position that "the Son knows not the Father perfectly," we ought not to wonder at it; for having once set themselves to fight against Christ, they contradict even his express words, since he says, "As the Father knows me, even so I know the Father." Now if the Father knows the Son but in part, then it is evident that the Son does not know the Father perfectly. It is not lawful to say this. The Father does know the Son perfectly; then it is evident that as the Father knows his own Word, so also the Word knows his own Father whose Word he is.By these arguments and references to the sacred Scriptures we frequently overthrew them; but they changed like chameleons and again shifted their ground, striving to bring upon themselves that sentence, "When an ungodly man comes into a depth of evils, he despises them."
Proverbs 18:3 — Against the Heathen 8:4
Just as men who plunge into the deep, the deeper they go down, they descend into darker and deeper places, so it is with humankind. For they did not keep to idolatry in a simple form, nor did they abide in that with which they began. But the longer they went on in their first condition, the more new superstitions they invented, and, not satiated with the first evils, they again filled themselves with others, advancing further in utter shamefulness and surpassing themselves in impiety. But to this divine Scripture testifies when it says, "When an ungodly man comes into a depth of evils, he despises them."
Proverbs 21:1 — LETTER TO JOVIAN 56:1
A desire to learn and a yearning for heavenly things is suitable to a religious emperor; for thus you will truly have "your heart" also "in the hand of God." Since then your piety desired to learn from us the faith of the catholic church, giving thanks for these things to the Lord, we counseled above all things to remind your piety of the faith confessed by the fathers at Nicea.
Proverbs 25:18 — DEFENSE BEFORE CONSTANTIUS 12
He that has been struck by a stone goes to a physician, but sharper than a stone are the strokes of calumny. For, as Solomon has said, "A false witness is a war club, and a sword, and a sharp arrow," and its wounds truth alone is able to cure. If truth is set at naught, the wounds grow worse and worse.
Psalms 1:2 — FESTAL LETTERS 5:1
The splendid brilliance of God's grace never suffers an eclipse. No, it is always at hand to enlighten the inner thoughts of those who really want it. Great good comes to people who, enlightened by the grace of God, make it their habit to apply the truths of holy Scripture to their lives. They receive just such a blessing as the psalmist describes.… Those blessings come because the person who accepts God's grace is not illumined by mere physical light from the sun, the moon or even the whole host of stars. Rather, he glows all over with the radiant brilliance of God.
Psalms 9:17 — FESTAL LETTERS 7:2
When, by faith and knowledge, the Lord's people have embraced true life, they surely receive the joy of heaven. The wicked, however, since they do not care about the Lord's life, are rightly deprived of its blessings. For "let the wicked be taken away so that he shall not see the glory of the Lord." In the end they, like everyone else, shall hear the universal proclamation of the promise, "Awake, sleeper, and rise up from the dead." They shall rise and knock on the doors of heaven, saying, "Open to us." The Lord, however, will rebuke them for rejecting knowledge of him and will tell them, "I do not know you." And the Holy Spirit speaks against them, "The wicked shall be turned into hell, and all nations that forget God."
Psalms 12:6 — FESTAL LETTERS 3:4
When Israel had left Egypt, God forbade the people to even touch the mountain where he was giving the Law, because they were far from being "on fire" for the Lord. He did, however, call the blessed Moses to that mountain. Moses was totally committed to him and clung to his grace, so God said, "Let Moses alone draw near." So Moses climbed up the mountain into the cloud, and although that mountain smoked with the heat and presence of the Lord, Moses was unharmed. Rather, through "the words of the Lord, which are pure silver refined in a furnace," he came down more pure than when he went up.
Psalms 14:1 — FESTAL LETTERS 9:8, 12:6
This statement [about fools] is directly followed by one pointing out that their actions correspond with their thoughts: "They are corrupt, and their behavior is evil." The unrighteous person corrupts his body in every possible way: stealing, committing adultery, cursing, getting drunk, and doing similar things.… Count on it: those who are fools in their thoughts will do wicked deeds. As the Lord said [to the Pharisees], "How can you speak good things when you are evil?" And they truly were evil, because their thoughts were wicked.
Psalms 16:9 — Discourses Against the Arians 3.28.57
We die not by our own choice but by necessity of nature and against our will. However, the Lord, being himself immortal yet having mortal flesh, had power, as God, to separate from his body and to take it back again, when he would.… For it was fitting that the flesh, corruptible as it was, should no longer after its own nature remain mortal, but because of the Word who had put it on, should abide incorruptible. For as he, having come in our body, was conformed to our condition, so we, receiving him, partake of the immortality that is from him.
Psalms 19:1 — Against the Heathen 27:3-5
Creation … points to God as its Maker and Artificer, who reigns over creation and over all things, even the Father of our Lord Jesus Christ; whom would-be philosophers turn from to worship and deify the creation that proceeded from him, which yet itself worships and confesses the Lord whom they deny on its account. For if people are awestruck at the parts of creation and think that they are gods, they might well be rebuked by the mutual dependence of those parts; which moreover makes known and witnesses to the Father of the Word, who is the Lord and Maker of these parts also, by the unbroken law of their obedience to him, as the divine law also says [in this verse of the psalm].… The proof of all this is not obscure but is clear enough in all conscience to those the eyes of whose understanding are not wholly disabled.
Psalms 24:7 — Discourses Against the Arians 1.41
The Word, being the image of the Father and immortal, took the form of a servant, and as man he underwent death for us in his flesh, that thereby he might offer himself for us through death to the Father. Likewise also, as man, he is said because of us and for us to be highly exalted, that as by his death we all died in Christ, so again in Christ himself we might be highly exalted, being raised from the dead and ascending into heaven, "where the forerunner Jesus has entered for us, not into the figures of the true, but into heaven itself, now to appear in the presence of God for us." But if no Christ has entered into heaven itself for us, even though he was previously and always Lord and Framer of the heavens, then it is for us, therefore, that the present exaltation is written. And as he himself, who sanctifies all, also says that he sanctifies himself to the Father for our sakes, not that the Word may become holy but that he himself may in himself sanctify all of us, in like manner we must take the present phrase, "He highly exalted him"—not that he himself needed to be exalted, for he is already the highest, but that he may become righteousness for us, and that we may be exalted in him and may enter the gates of heaven, which he has also opened for us, the forerunners saying, "Lift up your gates, O you rulers, and be lifted up, you everlasting doors, and the King of glory shall come in." For here also the gates were not shut on him who is the Lord and Maker of all, but because of us this too is written, to whom the door of paradise was shut. And therefore in a human relation, because of the flesh that he bore, it is said of him, "Lift up your gates," and "shall come in," as if a man were entering; but in a divine relation on the other hand it is said of him, since "the Word was God," that he is the "Lord" and the "King of glory." Such our exaltation the Spirit foreannounced in the eighty-ninth psalm, saying, "And in your righteousness shall they be exalted, for you are the glory of their strength." And if the Son is Righteousness, then he is not exalted because he himself was in need, but it is we who are exalted in that Righteousness, which is he.
Psalms 24:7 — On the Incarnation of the Word 25
It was not the Word himself that needed an opening of the gates, being Lord of all; nor were any of his works closed to their maker; but we it was that needed it, whom he carried up by his own body. For as he offered it to death on behalf of all, so by it he once more made ready the way up into the heavens.
Psalms 30:9 — FESTAL LETTERS 6:4-5
The Lord's descent to earth was not useless, for it gained the whole world! Nevertheless, even after his coming in the flesh, sinners would rather be without his flesh than profit by it. You see, he took pleasure in our salvation and thought of it as a distinctive victory for himself. [By contrast], he considered our destruction a sad loss.… He praised those who doubled the grace he gave, both the one who made ten talents from five and the one who made four talents from two. Both of them had done the right thing and had profited from it. But he threw out the one who hid the talent.
Psalms 32:7 — FESTAL LETTERS 14:1
He caused a light to shine at the prayer of the psalmist, who said, "My Joy, deliver me from those who surround me"; this being indeed true rejoicing, this being a true feast, even deliverance from wickedness, to which a person attains by thoroughly adopting an upright conversation and being approved in his mind of godly submission toward God.
Psalms 34:1 — FESTAL LETTERS 3:5
The Lord loves thankful people. They never cease to praise him, and they regularly thank him. In both good times and bad times they offer praise and thanksgiving to God. They worship the Lord, the God of times, without regard to what the times are like.
Psalms 36:9 — ECCLESIASTICAL HISTORY 1:7 (as quoted by Theodoret of Cyrus, AD 466)
The bishops [at the Council of Nicea], having detected the Arians' deceitfulness in this matter, collected from Scripture those passages that say of Christ that he is the glory, the fountain, the stream and the express image of the person; and they quoted the following words: "In your light we shall see light"; and likewise, "I and the Father are one." They, then, with still greater clearness, briefly declared that the Son is of one substance [homoousios] with the Father; for this, indeed, is the signification of the passages that have been quoted.
Psalms 38:12 — FESTAL LETTERS 9:4
People who cling to evil thoughts do not stand for truth but for falsehood. They do not stand for righteousness but for iniquity, because their tongue learns to speak lies. They have done evil, never pausing so that they could repent. Persevering with delight in wicked actions, they run to them without even looking back. They even tread underfoot the commandment about neighbors, and instead of loving them, they plot evil against them. As the ancient saint testifies, "Those who plot evil against me have spoken lies and plan treachery all day long."
Psalms 45:6 — Discourses Against the Arians 2.13
Even before he became man, he was King and Lord everlasting, being image and word of the Father.
Psalms 45:7 — Discourses Against the Arians 1.49
The word therefore does not imply the reward of virtue or conduct in the Word but the reason why he came down to us. It indicates that the Spirit's anointing took place in him for our sakes. For he does not say, "Therefore he anointed you so that you will be God or King or Son or Word," for he was already such before and is forever …; but rather, "Since you are God and King, therefore you were anointed, since none but you could unite humanity to the Holy Spirit, you the image of the Father, in which we were made in the beginning; for even the Spirit is yours." For the nature of things originate could give no warranty for this, angels having transgressed and people disobeyed. Therefore there was need of God; and the Word is God, that he himself might set free those who had come under a curse. If then he was of nothing, he would not have been the Christ or Anointed, being one among others and having fellowship as the rest. But, since he is God, being the Son of God, and is everlasting King and exists as radiance and expression of the Father, therefore he is rightly the expected Christ, whom the Father announces to humankind, by revelation to his holy prophets; that as through him we have come to be, so also in him all people might be redeemed from their sins and by him all things might be ruled. And this is the reason for the anointing that took place in him, and of the incarnate presence of the Word, which the psalmist foreseeing, celebrates, first his Godhead and kingdom, which is the Father's, in these tones, "Your throne, O God, is forever and ever; a scepter of righteousness is the scepter of your kingdom"; then announces his descent to us thus, "Wherefore God, even your God, has anointed you with the oil of gladness above your fellows."
Psalms 45:7 — Discourses Against the Arians 1.46
He is here "anointed," not that he may become God, for he was so even before, or that he may become King, for he had the kingdom eternally, existing as God's image, as the sacred Oracle shows; but for our sake is this written.
Psalms 50:16 — LETTER TO THE BISHOPS OF EGYPT 3
And although, again, he conceal his natural falsehood, and pretend to speak truth with his lips; yet are we 'not ignorant of his devices,' but are able to answer him in the words spoken by the Spirit against him; 'But unto the ungodly, said God, why dost thou preach My laws?' and, 'Praise is not seemly in the mouth of a sinner.' For even though he speak the truth, the deceiver is not worthy of credit.
Psalms 57:4 — FESTAL LETTERS 9
One thing you can count on: Corruption does not save those who get into it. On the contrary, it sets itself up against them, tears them down and brings about their doom. Woe to those people against whom this prophecy is written! For the evil they pursue is sharper than a two-edged sword, and it will first slay those who lay hold of it. Even their own tongue, as the psalmist points out, "is a sharp sword, and their teeth are spears and arrows."
Psalms 66:11-12 — FESTAL LETTERS 9
And although the entrance is "straight and narrow," once inside we see a vast and limitless space, greater than any other anywhere. We have been told of these things by eyewitnesses and heirs. They speak of their trials and distresses: "You have placed afflictions before us," but then they add, "You brought us out into a spacious place"—and, "You gave us space in our distress."
Psalms 72:17 — Discourses Against the Arians 1.11.41
And if, as David says in the seventy-first [LXX] psalm, "His name remains before the sun and before the moon, from one generation to another," how did he receive what he always had, even before he now received it? Or how is he exalted, being before his exaltation the Most High? Or how did he receive the right of being worshiped, who before he now received it, was always worshiped? It is not an obscure saying but a divine mystery. "In the beginning was the Word, and the Word was with God, and the Word was God"; but for our sakes afterwards the "Word was made flesh." And the term in question, "highly exalted," does not signify that the essence of the Word was exalted, for he always existed and is "equal to God," but the exaltation is of the human nature.
Psalms 90:1-2 — Discourses Against the Arians 1.4.13
It is plain then from the above that the Scriptures declare the Son's eternity; it is equally plain from what follows that the Arian phrases "he was not" and "before" and "when" are in the same Scriptures predicated of creatures. Moses, for instance, in his account of the generation of our world, says, "And every plant of the field, before it was in the earth, and every herb of the field before it grew; for the Lord God had not caused it to rain on the earth, and there was not a man to till the ground." And in Deuteronomy, "When the most High gave to the nations their inheritance." And the Lord said, "If you love me, you will rejoice because I said, I go to the Father, for my Father is greater than I. And now I have told you before it comes to pass, that when it comes to pass, you might believe." And concerning the creation he says in the words of Solomon, "Before the world existed, when there were no depths, I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills, I was brought forth." And, "Before Abraham was, I am." And concerning Jeremiah he says, "Before I formed you in the womb, I knew you." And David in the psalm says, "Before the mountains were brought forth, or ever the earth and the world were made, you are God from everlasting and world without end." And in Daniel, "Susanna cried out with a loud voice and said, O everlasting God, you know the secrets, and know all things before they are." Thus it appears that the phrases "once was not," and "before it came to be," and "when" and the like, belong to things that have an origin and were created, which come out of nothing but are alien to the Word.
Psalms 90:9-10 — Life of St. Anthony 16:3-8
Let everyone above all have this zeal in common so that having made a beginning they not hesitate or grow fainthearted in their labors or say, "We have spent a long time in ascetic discipline." Instead, as though we were beginning anew each day, let each of us increase in fervor. For the entire lifetime of a human being is very brief when measured against the age to come; accordingly, all our time here is nothing compared with life eternal. Everything in the world is sold according to its value and things of equal value are exchanged, but the promise of eternal life is purchased for very little. For it is written, "The days of our life are seventy years or, if we are strong, perhaps eighty; more than this is pain and suffering." When we persevere in ascetic discipline for all eighty or even one hundred years, we will not reign for the equivalent of those one hundred years. Instead of a hundred years, we will reign forever and ever. And although we are contested on earth, we will not receive our inheritance here; we have promises in heaven instead. Once more: when we lay aside this perishable body we receive it back imperishable. LIFE OF ST.
Psalms 90:17 — Discourses Against the Arians 1.4.12
Thus, if Isaiah says, "The everlasting God, the Creator of the ends of the earth"; and Susanna said, "O everlasting God";42 and Baruch wrote, "I will cry to the Everlasting in my days," and shortly after, "My hope is in the Everlasting, that he will have you, and joy is come to me from the holy One"; yet forasmuch as the apostle, writing to the Hebrews, says, "Who being the radiance of his glory and the expression of his person";44 and David too in the ninetieth psalm, "And the brightness of the Lord be on us," and, "In your light shall we see light," who has so little sense as to doubt the eternity of the Son? For when did humankind see light without the brightness of its radiance, that he may say of the Son, "There was once, when he was not," or "Before his generation he was not."
Psalms 101:5-6 — DEFENSE BEFORE CONSTANTIUS 20
And Jezebel was able to injure the most religious Naboth by her false accusations; but then it was the wicked and apostate Ahab who listened to her. But the most holy David, whose example you ought to follow, as all pray that you may, does not favor such people but was apt to turn away from them and avoid them, as raging dogs. He says, "Whoever secretly slanders his neighbor, him will I destroy." For he kept the commandment that says, "You shall not receive a false report." And false are the reports of these people in your sight. You, like Solomon, have required of the Lord (and you ought to believe yourself to have obtained your desire), that it would seem good to him to remove far from you vain and lying words.
Psalms 102:23-24 — DEFENSE OF HIS FLIGHT 14
For although it is hidden and unknown to all, what period of time is allotted to each and how it is allotted, yet every one knows this, that as there is a time for spring and for summer, and for autumn and for winter, so, as it is written, there is a time to die and a time to live. And so the time of the generation that lived in the days of Noah was cut short, and their years were contracted, because the time of all things was at hand. But to Hezekiah were added fifteen years. As God promises to them that serve him truly, "I will fulfill the number of your days," Abraham dies "full of days," and David urgently begged God, saying, "Don't take me away in the midst of my days." And Eliphaz, one of the friends of Job, being assured of this truth, said, "You shall come to your grave like ripe corn, gathered in due time, and like as a shock of corn comes in its season." Solomon, confirming his words, says, "The souls of the unrighteous are untimely taken away." And therefore he exhorts in the book of Ecclesiastes, saying, "Don't be too wicked, neither be hard: why should you die before your time?"
Psalms 102:23-24 — DEFENSE OF HIS FLIGHT 15
Now as these things are written in the Scriptures, the case is clear, that the saints know that a certain time is measured to every person, but that no one knows the end of that time is plainly intimated by the words of David, "Declare to me the shortness of my days." He desired information about that which he did not know. Accordingly the rich man also, while he thought that he had still a long time to live, heard the words, "You fool! This very night your life will be demanded from you. Then who will get what you have prepared for yourself?" And the Preacher speaks confidently in the Holy Spirit and says, "A person also does not know his time." Wherefore the patriarch Isaac said to his son Esau, "Behold, I am old, and I know not the day of my death."
Psalms 102:25-27 — Discourses Against the Arians 1.10.36
Therefore the Image of the unalterable God must be unchangeable; for "Jesus Christ is the same yesterday, today and forever." And David in the psalm says of him, "You, Lord, in the beginning have laid the foundation of the earth, and the heavens are the work of your hands. They shall perish, but you remain; and they all shall grow old as does a garment. And you shall fold them up as a piece of clothing, and they shall be changed, but you are the same, and your years shall not fail." And the Lord says of himself through the prophet, "See now that I, even I am he," and "I change not."
Psalms 104:24 — DEFENSE OF THE NICENE DEFINITION 4:17
Doubtless the things that came to be through the Word, these are "founded in wisdom" and what are "founded in wisdom," these are all made by the Hand and came to be through the Son. And we have proof of this, not from external sources, but from the Scriptures; for God says by Isaiah the prophet, "My hand also has laid the foundation of the earth, and my right hand has spanned the heavens." And again, "And I will cover you in the shadow of my hand, by which I planted the heaven, and laid the foundations of the earth." And David, who was taught this and knew that the Lord's hand was nothing else than wisdom, says in the psalm, "In wisdom you have made them all; the earth is full of your creation."
Psalms 104:24 — Discourses Against the Arians 1.6.19
But their doctrine is false. Truth witnesses that God is the eternal fountain of his proper wisdom; and, if the Fountain is eternal, the Wisdom also has to be eternal. For in it were all things made, as David says in the psalm, "In wisdom you have made them all"; and Solomon says, "The Lord by wisdom has formed the earth, by understanding he has established the heavens." And this Wisdom is the Word, and by him, as John says, "all things were made," and "without him not one thing was made."
Psalms 104:25-26 — FESTAL LETTERS 19:7
Let us, therefore, in the faith of the disciples, converse frequently with our Master. For the world is like the sea to us, my brothers, of which it is written, "This is the great and wide sea, there go the ships; the Leviathan, which you have created to play therein." We float on this sea, as with the wind, through our own free will, for everyone directs his course according to his will, and either, under the pilotage of the Word, he enters into rest, or, laid hold on by pleasure, he suffers shipwreck and is in peril by storm. For as in the ocean there are storms and waves, so in the world there are many afflictions and trials.
Psalms 104:34-35 — FESTAL LETTERS 19:4
Thus then, being before instructed and taught, they [the people of Israel] learned not to do service to any one but the Lord. They began to know how long the shadow would last and not to forget the time that was at hand, in which no longer should the bullock of the herd be a sacrifice to God, or the ram of the flock or the he-goat, but all these things should be fulfilled in a purely spiritual manner and by constant prayer and upright conversation, with godly words; as David sings, "May my meditation be pleasing to him. Let my prayer be set forth before you as incense, and the lifting up of my hands as the evening sacrifice." The Spirit also, who is in him, commands, saying, "Offer to God the sacrifice of praise, and pay to the Lord your vows. Offer the sacrifice of righteousness, and put your trust in the Lord."
Psalms 110:1 — Discourses Against the Arians 2.15.14
God, when "becoming a God and a defense" and saying, "I will be a God to them," does not then become God more than before, nor does he then begin to become God. Rather, what he had always been, that he then becomes to those who need him, when it pleases him. So Christ, also being by nature Lord and King everlasting, does not become Lord more than he was at the time he is sent forth, nor does he then begin to be Lord and King but what he has always been, that he then is made according to the flesh. Having redeemed all, he thereby becomes again Lord of the living and the dead. Thereafter everything serves him, and this is David's meaning in the psalm, "The Lord said to my Lord, 'Sit on my right hand, until I make your enemies your footstool.' " For it was fitting that the redemption should take place through none other than him who is the Lord by nature, lest, though created by the Son, we should name another Lord, and fall into the Arian and Greek folly of serving the creature beyond the all-creating God.
Psalms 110:1 — Discourses Against the Arians 2.15.13
If then they suppose that the Savior was not Lord and King, even before he became man and endured the cross, but then began to be Lord, let them know that they are openly reviving the statements of the Samosatene. But if, as we have quoted and declared above, he is the everlasting Lord and King, seeing that Abraham worships him as Lord and Moses says, "Then the Lord rained on Sodom and on Gomorrah brimstone and fire from the Lord out of heaven"; and David in the Psalms, "The Lord said to my Lord, 'Sit on my right hand' "; and "Your throne, O God, is forever and ever; a scepter of righteousness is the scepter of your kingdom"; and "Your kingdom is an everlasting kingdom";18 it is plain that even before he became man, he was King and Lord everlasting, being Image and Word of the Father. And since the Word is everlasting Lord and King, it is very clear again that Peter did not say that the essence of the Son was made but spoke of his lordship over us, which "became" when he became man, and redeeming all by the cross, became Lord of all and King.
Psalms 110:3-4 — Discourses Against the Arians 4.27
But since there are poorly instructed people who, while resisting the doctrine of a Son, think little of the words "from the womb before the morning star I begat you," as if this referred to his relation to Mary, alleging that he was born of Mary "before the morning star." Since to say that "womb" could not refer to his relation toward God, we must address the issue briefly here. If then, because the "womb" is human, therefore it is foreign to God; "heart" too clearly has a human meaning, for that which has heart has womb also. Since then both are human, we must deny both or seek to explain both. Now as a word is from the heart, so is an offspring from the womb; and as when the heart of God is spoken of, we do not conceive of it as human, so if Scripture says "from the womb," we must not understand it in a corporeal sense. For it is usual with divine Scripture to speak and signify in the way of humankind what is above humankind. Thus speaking of the creation it says, "your hands made me and fashioned me," and, "your hand made all these things," and, "he commanded, and they were created." Scripture's language is suitable then about everything; attributing to the Son "propriety" and "genuineness" and to the creation "the beginning of being." For the one God makes and creates, but him [the Son] he begets from himself, Word or Wisdom. Now "womb" and "heart" plainly declare what is proper and the genuine, for we too have this from the womb, but our works we made by our hands.
Psalms 110:3-4 — DEFENSE OF THE NICENE DEFINITION 3:13
Plainly, divine Scripture, which knows better than any the nature of everything, says through Moses, of the creatures, "In the beginning God created the heaven and the earth"; but of the Son it introduces not another but the Father himself saying, "I have begotten you from the womb before the morning star"; and again, "You are my Son, this day have I begotten you." And the Lord says of himself in Proverbs, "Before all the hills he begets me"; and concerning things originated and created John says, "All things were made by him";50 but speaking of the Lord, he says, "The only-begotten Son, who is in the bosom of the Father, he declared him." If then he is a son, therefore he is not a creature; if a creature, his is not a son; for the difference between them is great, and son and creature cannot be the same, unless his essence is considered to be at once from God and external to God.
Psalms 112:1 — SECOND LETTER TO ORSISIUS 58
I have heard about the death of the blessed Theodorus, and the news caused me great anxiety, knowing as I did his value to you. Now if it had not been Theodorus, I would have spoken to you at greater length, with tears, considering what follows after death. But since it is Theodorus whom you and I have known, what need I say in my letter except "Blessed is" Theodorus, "who has not walked in the counsel of the ungodly"? But if "he is blessed who fears the Lord," we may now confidently call Theodorus blessed, having the firm assurance that he has reached as it were a haven and has a life without care. Would that the same had also befallen each one of us; would that each of us in his running might thus arrive; would that each of us, on his voyage, might anchor his own ship there in the stormless haven, so that, at rest with the fathers, he might say, "here will I dwell, for I have a delight therein." Wherefore, brother beloved and most longed for, weep not for Theodorus, for he "is not dead but is sleeping."
Psalms 115:4-7 — Against the Heathen 45:2-3
But this all inspired Scripture also teaches more plainly and with more authority, so that we in our turn write boldly to you as we do, and you, if you refer to Scripture, will be able to verify what we say. For an argument when confirmed by higher authority is irresistibly proved. From the first then the divine Word firmly taught the Jewish people about the abolition of idols when it said, "You shall not make for yourself a graven image or the likeness of anything that is in the heaven above or in the earth beneath." But the cause of their abolition another writer declares, saying, "The idols of the heathen are silver and gold, the works of human hands; they have a mouth and will not speak, they have eyes and will not see, they have ears and will not hear, they have noses and will not smell, they have hands and will not handle, they have feet and will not walk." Nor has it passed over in silence the doctrine of creation; but, knowing well its beauty, lest any attending solely to this beauty should worship things as if they were gods, instead of God's works, it teaches people firmly beforehand when it says, "And do not, when you look up with your eyes and see the sun and moon and all the host of heaven, go astray and worship them, which the Lord your God has given to all nations under heaven." But he gave them, not to be their gods but that by their agency the Gentiles should know, as we have said, God the Maker of them all.
Psalms 115:17-18 — FESTAL LETTERS 7:3
The festival of Easter does not consist in pleasant conversation at meals, or splendor of clothing or days of leisure but in the acknowledgment of God and the offering of thanksgiving and of praise to him. Now this belongs to the saints alone, who live in Christ; for it is written, "The dead shall not praise you, O Lord, neither all those who go down into silence; but we who live will bless the Lord, from henceforth even forever." So it was with Hezekiah, who was delivered from death and therefore praised God, saying, "Those who are in hades cannot praise you; the dead cannot bless you; but the living shall bless you, as I also do." For to praise and bless God belongs to those only who live in Christ, and by means of this they go up to the feast; for the Passover is not of the Gentiles or of those who are yet Jews in the flesh but of those who acknowledge the truth in Christ, as he declares who was sent to proclaim such a feast: "Our Passover, Christ, is sacrificed."
Psalms 116:16-17 — Discourses Against the Arians 2.14.4
When we read this, we correctly understand that Solomon was a natural and genuine son and do not consider him a servant just because we hear him so called. So also concerning the Savior, who is confessed to be in truth the Son and to be the Word by nature, as the saints say, "Who was faithful to him that made him," or if he says of himself, "The Lord created me," and, "I am your servant and the Son of your handmaid," and similar claims. Let no one on this account deny that he is the true Son of the Father and from him. As in the case of Solomon and David, let them have a correct understanding of the Father and the Son.
Psalms 118:6-7 — Discourses Against the Arians 3.29.54
And how should Christ, who said to Abraham, "Fear not, for I am with you," and encouraged Moses against Pharaoh and said to the son of Nun, "Be strong and of a good courage," himself be terrified before Herod and Pilate? Furthermore, did he who helps others overcome fear (for "the Lord," says Scripture, "is on my side, I will not fear what people shall do to me"), fear governors, who are mortals? Was he who himself encountered death terrified of death? Is it not both unseemly and irreligious to say that he was terrified of death or hades, whom the keepers of the gates of hades saw and shuddered? But if, as you would maintain, the Word was afraid, wherefore, when he spoke long before of the conspiracy of the Jews, did he not flee, no, said when actually sought, "I am he," for he could have avoided death, as he said, "I have power to lay down my life, and I have power to take it again"; and "No one takes it from me."
Psalms 118:17 — FESTAL LETTERS 7:4
Thus it is that sinners, and all those who are aliens from the catholic church, heretics and schismatics, since they are excluded from glorifying [God] with the saints, cannot properly even continue to be observers of the feasts. But the righteous person, although he appears dying to the world, uses boldness of speech, saying, "I shall not die but live and narrate all your marvelous deeds." For even God is not ashamed to be called the God of those who truly mortify their members that are on the earth but live in Christ; for he is the God of the living, not of the dead. And he by his living Word quickens all people and gives him to be food and life to the saints; as the Lord declares, "I am the bread of life."
Psalms 118:26-27 — On the Incarnation of the Word 40
But if the Gentiles are honoring the same God who gave the law to Moses and made the promise to Abraham and whose word the Jews dishonored—why are they [the Jews] ignorant of, or rather why do they choose to ignore, that what the Lord foretold in the Scriptures has been revealed in the world and appeared to it in bodily form, as the Scripture said: "The Lord God has shined on us"; and again: "He sent his Word and healed them"; and again: "Not a messenger, not an angel but the Lord himself saved them"? Their state may be compared to that of one out of his right mind, who sees the earth illumined by the sun but denies the sun that illumines it.
Psalms 119:1 — Discourses Against the Arians 2.21.64
And as he is Firstborn among brothers and rose from the dead "the firstfruits of them that slept"; so, since it became him "in all things to have the preeminence," therefore he is created "a beginning of ways," that we, walking along it and entering through him who says, "I am the Way" and "the Door" and partaking of the knowledge of the Father, may also hear the words, "Blessed are the undefiled in the Way," and "Blessed are the pure in heart, for they shall see God."
Psalms 119:73 — DEFENSE OF THE NICENE DEFINITION 3:9
But though we were to allow some prerogative to the Protoplast as having been deemed worthy of the hand of God, still it must be one of honor, not of nature. For he came from the earth, as other people, and the hand that then fashioned Adam is also both now and ever fashioning and giving entire consistency [same human nature] to those who come after him. And God declares this to Jeremiah, as I said before: "Before I formed you in the womb, I knew you";25 and so he says of all, "All those things have my hand made"; and again by Isaiah, "Thus says the Lord, your redeemer, and he that formed you from the womb, I am the Lord that makes all things; that stretches forth the heavens alone; that spreads abroad the earth by myself." And David, knowing this, says in the psalm, "Your hands have made me and fashioned me"; and he who says in Isaiah, "Thus says the Lord who formed me from the womb to be his servant," signifies the same. Therefore, in respect of nature, Christ differs nothing from us though he precede us in time, so long as we all consist and are created by the same hand.
Psalms 119:90-91 — Against the Heathen 46:2
But that the providence and ordering power of the Word also, over all and toward all, is attested by all inspired Scripture, this passage suffices to confirm our argument, where people who speak of God say, "You have laid the foundation of the earth, and it abides. The day continues according to your ordinance."
Psalms 119:143 — FESTAL LETTERS 11:6
For this is the divine promise: "The Lord shall fight for you." Henceforth, although afflictions and trials from without overtake them, yet, being fashioned after the apostolic words and "being steadfast in tribulations and persevering in prayers" and in meditation on the law, they stand against those things that befall them, are well-pleasing to God and give utterance to the words that are written, "Afflictions and distresses are come on me, but your commandments are my meditation."
Psalms 120:1-2 — Discourses Against the Arians 3.25.13
Therefore it was none other than God whom David too implored for his deliverance: "When I was in trouble, I called on the Lord, and he heard me; deliver my soul, O Lord, from lying lips and from a deceitful tongue." To him also giving thanks he spoke the words of the song in the seventeenth psalm [LXX], in the day in which the Lord delivered him from the hand of all his enemies and from the hand of Saul, saying, "I will love you, O Lord, my strength; the Lord is my strong rock and my defense and deliverer." And Paul, after enduring many persecutions, to none other than God gave thanks, saying, "Out of them all the Lord delivered me; and he, in whom we trust, will deliver me."
Psalms 124:6 — Letter 10.11
What then is our duty, my brothers, for the sake of these things, but to praise and give thanks to God, the king of all? And let us first exclaim in the words of the psalms, "Blessed be the Lord, who has not given us over as a prey to their teeth." Let us keep the feast in that way that he has dedicated for us unto salvation—the holy day Easter—so that we may celebrate the feast which is in heaven with the angels. Thus anciently, the people of the Jews, when they came out of affliction into a state of ease, kept the feast, singing a song of praise for their victory. So also the people in the time of Esther, because they were delivered from the edict of death, kept a feast to the Lord, considering it a feast, returning thanks to the Lord and praising him for having changed their condition. Therefore let us, performing our vows to the Lord and confessing our sins, keep the feast to the Lord, in conversation, moral conduct and manner of life; praising our Lord, who has chastened us a little but has not utterly failed or forsaken us or altogether kept silence from us. For if, having brought us out of the deceitful and famous Egypt of the opponents of Christ, he has caused us to pass through many trials and afflictions, as it were in the wilderness, to his holy church, so that from hence, according to custom, we can send to you, as well as receive letters from you; on this account especially I both give thanks to God myself and exhort you to thank him with me and on my behalf, this being the apostolic custom, which these opponents of Christ, and the schismatics, wished to put an end to and to break off. The Lord did not permit it but both renewed and preserved that which was ordained by him through the apostle, so that we may keep the feast together, and together keep holy day, according to the tradition and commandment of the fathers.
Psalms 125:1 — Letter 11.6
For to those who thus examine themselves and conform their hearts to the Lord, nothing adverse shall happen; for indeed, their hearts are strengthened by confidence in the Lord, as it is written, "They who trust in the Lord are as Mount Zion; he who dwells in Jerusalem shall not be moved forever." For if at any time, the crafty one shall be presumptuously bold against them, chiefly that he may break the rank of the saints and cause a division among brethren; even in this the Lord is with them, not only as an avenger on their behalf but also when they have already been beaten, as a deliverer for them.
Psalms 140:5 — Life of St. Anthony 23:1-6
Now these demons, if they see all Christians—and especially monks—joyfully laboring and making progress, first attack by attempting to place stumbling blocks in their way. Their "stumbling blocks" are filthy thoughts. But there is no need for us to fear the things they throw at us; through prayer and fasting and faith in the Lord the demons immediately fall. Having fallen, however, they do not stop but advance once more with deceit and cunning. Since they have been unable to deceive the heart openly through filthy pleasure, they renew their attacks on it by other means. From this point on, fabricating apparitions, they pretend to frighten us by changing their shapes and taking on the appearance of women, wild beasts, reptiles and huge bodies and legions of soldiers.Nevertheless, we need have no fear at all of their apparitions, for they are nothing, and they disappear in a hurry, especially if each person protects himself with faith and the sign of the cross. But they are brazen and completely shameless, for even if they are defeated by these means they attack again by some other method. They act like soothsayers, saying they can predict the future, and they make themselves as tall as the roof and as wide as a house so that by illusions of this sort they can carry away those whom they have been unable to deceive by thoughts. But if they find that the soul has been secured with faith and hopeful resolve, then they bring in their leader. LIFE OF ST.
Revelation 1:5 — Discourses Against the Arians 2.61
Although it was after us that he was made man for us and became our brother by likeness of body, still he is called and is the firstborn of us. Since all people were lost through the transgression of Adam, Christ's flesh was saved first of all and was liberated, because it was the Word's body. Henceforth also we, having become joined together with his body, are saved through it. For in his body the Lord becomes our guide to the kingdom of heaven and to his own Father, saying,"I am the way" and "the door," and "through me all must enter." Wherefore he is also said to be "firstborn from the dead," not because he died before us, since we died first, but because he suffered death for us and abolished it, and therefore, as man, was the first to rise, raising his own body for our sakes. Therefore, since he has risen, we too shall rise from the dead from him and through him.
Revelation 1:8 — Discourses Against the Arians 3.4
The Godhead of the Son is the Father's. It is indivisible. Thus there is one God and none other but he. So, since they are one, and the Godhead itself one, the same things are said of the Son, which are said of the Father, except his being said to be Father. For instance, it is said that he is God: "And the Word was God." It is said that he is Almighty, "Thus says he who was and is and is to come, the Almighty." It is said that he is Lord, "one Lord Jesus Christ." It is said that he is Light, "I am the Light," that he wipes out sins, "that you may know," he says, "that the Son of man has power upon earth to forgive sins," and so with other attributes. For "all things," says the Son himself, "whatsoever the Father has, are mine"; and again, "And mine are yours."
Revelation 4:8 — ON LUKE 10:22
For what is nearer [God] than the Cherubim or the Seraphim? And yet they, not even seeing Him, nor standing on their feet, nor even with bare, but as it were with veiled faces, offer their praises, with untiring lips doing nought else but glorify the divine and ineffable nature with the Trisagion. And nowhere has any one of the divinely speaking prophets, men specially selected for such vision, reported to us that in the first utterance of the word Holy the voice is raised aloud, while in the second it is lower, but in the third, quite low,—and that consequently the first utterance denotes lordship, the second subordination, and the third marks a yet lower degree. But away with the folly of these haters of God and senseless men. For the Triad, praised, reverenced, and adored, is one and indivisible and without degrees. It is united without confusion, just as the Monad also is distinguished without separation. For the fact of those venerable living creatures offering their praises three times, saying "Holy, Holy, Holy," proves that the Three Subsistences are perfect, just as in saying "Lord," they declare the One Essence.
Revelation 20:2 — Life of Antony, Section 24
When the prince of the demons appears in this wise, the crafty one, as I said before, strikes terror by speaking great things... But not even then ought we, the faithful, to fear his appearance or give heed to his words. For he is a liar and speaketh of truth never a word. And though speaking words so many and so great in his boldness, without doubt, like a dragon he was drawn with a hook by the Saviour, and as a beast of burden he received the halter round his nostrils, and as a runaway his nostrils were bound with a ring, and his lips bored with an armlet. And he was bound by the Lord as a sparrow, that we should mock him. And with him are placed the demons his fellows, like serpents and scorpions to be trodden underfoot by us Christians. And the proof of this is that we now live opposed to him. For he who threatened to dry the sea and seize upon the world, behold now cannot stay our discipline, nor even me speaking against him.
Revelation 22:9 — Discourses Against the Arians 2.23
The Father shows [the Son] to be his own proper and only Son, saying, "You are my Son," and "This is my beloved Son, in whom I am well pleased." Accordingly the angels ministered to him, as being one beyond themselves; and they worship him, not as being greater in glory but as being some one beyond all the creatures, and beyond themselves, and alone the Father's proper Son according to essence. For if he was worshiped as excelling them in glory, each of the things subservient ought to worship what excels itself. But this is not the case; for creature does not worship creature, but servant [worships the] Lord, and creature God. Thus Peter the apostle hinders Cornelius, who would worship him, saying, "I myself also am a man." And an angel, when John would worship him in the Apocalypse, hinders him, saying, "See that you do not do it; … worship God." Therefore, to God alone appertains worship, and this the very angels know, that though they excel other beings in glory, yet they are all creatures and not to be worshiped but worship the Lord.
Romans 1:25 — On the Incarnation of the Word 11
So far did their impiety go that they proceeded to worship devils and proclaimed them as gods, fulfilling their own lusts.
Romans 8:15 — Unknown work
Christ is the true Son, and so when we receive the Spirit, we are made sons. For it says; 'you did not receive the spirit of slavery leading you back into fear, but you have received the Spirit of adopted sonship' (Romans 8:15). But when we are made sons in the Spirit, it is clear that we are called children of God in Christ... And when the Spirit is given to us-the Saviour said: 'Receive the Holy Spirit' [John 20:22]- God [The Father] is in us... But when God is in us, the Son is also in us. For the Lord Himself said: 'I and the Father will come and make our home with him' [John 14:23]. Next, the Son is life-for He said: 'I am the life' [John 14:6]- and so we are said to be given life in the Spirit... But when we are given life in the Spirit, Christ Himself is said to live in us. For it says: 'I am crucified with Christ. It is no longer I who live, but Christ who lives in me.' [Galatians 2:19-20]. - "Letters to Separion On the Spirit, Letter 1, Chapter 19"
SIR 7:17 — FESTAL LETTERS 7:5.17
Sin possesses the very bread of his death, to which it invites those who love pleasures and the fools, saying, "Touch with pleasure the secret bread and the sweet stolen waters." He who merely touches it "does not know that the children of the earth perish because of it." When one thinks about tasting pleasure, the result that comes from this nourishment will not be sweet for him in the end, as again the Wisdom of God affirms: "Bread of deceit is pleasant to a person, but afterwards his mouth shall be full of sand," and, "Honey drips from the lips of a prostitute, which for a certain time is sweet to your palate. Afterwards you will find it more bitter than wormwood, sharper than a two-edged sword." Thus, eating it and enjoying it a little, afterwards he is devoured by worms, while he renders his soul far away, because the fool does not know that "they that are far from God perish."
SIR 15:9 — FESTAL LETTERS 7:4.13-14
Therefore, although wicked people press forward to keep the feast and praise God as though they were at a feast and intrude into the church of the saints, yet God confutes them, saying to the sinner, "Why do you speak of my decrees?" And the gentle Spirit rebukes them, saying, "Praise is not attractive in the mouth of sinners," neither does sin have anything in common with the praise of God; for the sinner has a mouth speaking perverse things, as the proverb says, "The mouth of the wicked answers evil." For how is it possible for us to praise God with an impure mouth, since things that are contrary to each other cannot coexist? "For what communion has righteousness with iniquity, or what fellowship is there between light and darkness?" So exclaims Paul, a minister of the gospel. Thus it is that sinners, and all those who have alienated themselves from the catholic church, heretics and schismatics, since they are excluded from glorifying God with the saints, cannot properly even continue as observers of the feast.
Song of Songs 1:1 — Unknown work
This Book was written by Solomon and composed throughout from beginning to e mystically, by way of enigmatical allegory for the meaning of its doctrines is not open but hid. Nevertheless, if diligently sought after, it is found wherefore it becomes those who have understanding, to address them selves to the whole of this book as to a allegory, lest, through the ignorance of the unlearned, the things spoken in it fall into contempt. It is called the Song of Songs, because it comes after other songs, but after it no other is to be expected; by other, I mean not book, but things signified in the book. What I say is this: All Divine Scripture prophesies of the descent of the Word to us, and of His coming in the Flesh. For this is the will of God; and in the Prophets, and in all Holy Scripture this is primarily set forth. But to this Divine theme they add discourses concerning the nations, Babylon, Damascus, Moab, and others; and in every part of Scripture they rebuke sinners, and the wicked are urged to repentance, and are threatened with the future judgment of fire. Other Scriptures, indeed, foretell: as Moses, "A prophet shall the Lord your God raise up unto you of your brethren, like into me;(Deut 18:15)" and Isaiah, " Behold, a virgin shall conceive, and shall bring forth a son'(Is 7:14); and Micah, "And it shall come to pass in the last days, that the mountain of the Lord's house shall be exalted to the top of the mountains;(Mi 4:1)" and others prophesied in divers manners, according to the grace of the Spirit. But from all which they spoke, the Lord, Whom they foretold, was expected. Thus many predicted Him, and until He came ceased not to prophesy of Him. And these all are songs. But the Song of Songs is not as a prophecy or sign; but Him, Whom others foretold, it shows, as it were, to be already come, and to have taken Flesh; wherefore, as on the marriage of the Word and Flesh, the Song of Songs sings the Epithalamium. The other Scriptures, indeed, speak of the Savior, and meanwhile discourse of various things, but this Book sings only the marriage of the Word and Flesh. Wherefore in other Scriptures are found words of indignation and wrath, and terrible threats; but this Book, since it signifies nothing else but the appearance of the Word, breathes only sweetness, joy, and cheerfulness. For when the Bridegroom is come, it behooves all to rejoice, and none to mourn, as the Lord said. For when He came He bare our infirmities, and turned our sorrows into joy. As, therefore, after the Dispensation of the Savior, we expect no other prophet, so after the things treated of in the Song of Songs, is there nothing else signifying what is later to be expected. And the things allegorized in this Song are found spoken at intervals in the Prophets and other Scriptures. Again, as John pointed to the Lamb of God, and the Law and the Prophets are until John, so the things which are signified in the Song of Songs are the completion of all that is contained in all Holy Scripture, For what is to be expected after the Advent of Christ but judgment and retribution? therefore, they who bring in Prophets after the Lord are deceived and condemned as heretics. For which cause it is "the Song of Songs"' in that after it no other is to be expected. And as under the Law there was the Holy Place, and after it the Holy of Holies, but after the Holy of Holies no other place within; so after other songs is the Song of Songs, and after the Song of Songs is not to be expected any further or later promise: for the Word was once made Flesh, and finished the work. And this whole Book is full of Dialogues between the ancient people and the Word, and the whole human race and the Word, and the Church from among the Gentiles and Him—and again, between the Word and her, and the whole human race—then between the Gentiles and Jerusalem, and between Jerusalem and the Word, concerning the called from among the Gentiles and herself. Afterwards is the preaching by min…
Song of Songs 8:1 — FESTAL LETTERS 1:1
Thus the God of all, after the manner of wise Solomon, distributes everything in time and season, to the end that, at the right time, the salvation of humankind should be everywhere spread abroad. In this way, "the Wisdom of God," our Lord and Savior Jesus Christ … "passed into holy souls, making them friends of God, and prophets." Although very many were praying for his coming and saying, "O that the salvation of God would come out of Sion," the spouse also, as it is written in the Song of Songs, was praying and saying, "O that you were like a brother to me, that nursed at my mother's breasts." And the meaning of that prayer is, "O that you were like humanity and would take on human nature for our sake." After all, it was God who set up times and seasons, and he knows our needs better than we do. Because he loves us, he exhorts us to do right things at right times so that we may be healed. Thus, when the appropriate time had come, the Father sent the Son, just as he had promised.
Titus 1:12 — COUNCILS OF ARIMINUM AND SELEUCIA 3.39
Yet, though a man use terms not in Scripture, it makes no difference so that his meaning be religious. But the heretic, though he use scriptural terms, yet, as being equally dangerous and depraved, shall be asked in the words of the Spirit, "Why dost thou preach My laws, and takest My covenant in thy mouth?" Thus whereas the devil, though speaking from the Scriptures, is silenced by the Saviour, the blessed Paul, though he speaks from profane writers, "The Cretans are always liars," and, "For we are His offspring," and, "Evil communications corrupt good manners," yet has a religious meaning, as being holy,—is "doctor of the nations, in faith and verity," as having "the mind of Christ," and what he speaks, he utters religiously.
Titus 1:15 — LETTERS TO AMUN 48
All things made by God are beautiful and pure, for the Word of God has made nothing useless or impure.… But since the devil's darts are varied and subtle, he contrives to trouble those who are of simpler mind, and tries to hinder the ordinary exercises of the brethren, scattering secretly among them thoughts of uncleanness and defilement. Come, let us briefly dispel the error of the evil one by the grace of the Savior and confirm the mind of the simple.… For tell me, beloved and most pious friend, what sin or uncleanness there is in any natural secretion—as though a man were minded to make a culpable matter of the cleanings of the nose or the sputa from the mouth? And we may add also the secretions of the belly, such as are of a physical necessity of animal life. Moreover if we believe man to be, as the divine Scriptures say, a work of God's hands, how could any defiled work proceed from a pure Power?… But when any bodily excretion takes place independently of will, then we experience this, like other things, by a necessity of nature.
Titus 2:14 — LETTER TO ADELPHUS 60.6
How could he have given himself if he had not worn flesh? He offered his flesh and gave himself for us, in order that undergoing death in it, "He might bring to nothing the one who held the power of death, that is, the devil." For this reason we continually give thanks in the name of Jesus Christ. We do not bring to nothing the grace which came to us through him. For the coming of the Savior in the flesh has been the ransom and salvation of all creation.
Titus 3:10 — LETTER TO ADELPHUS 60.2
Perhaps even thus being put to shame by the bad odor of their names, they [the heretics] may be enabled to grasp the depth of impiety into which they have fallen. It would be within our rights not to answer them at all, according to the apostolic advice: "One who is heretical, after a first and a second admonition refuse, knowing that such a one is perverted and sins, being self-condemned." This is even more the case, in that the prophet says about such men: "The fool shall utter foolishness, and his heart shall imagine vain things." But since, like their leader, they too go about like lions seeking whom among the simple they shall devour, we are compelled to write in reply to your piety, that the brethren being once again instructed by your admonition may still further reprove the vain teaching of those men.
TOB 14:6 — Discourses Against the Arians 1.43.1
See then what human beings considered the foolishness of God because of the cross, how this has become above anything else the most honored. For our resurrection is stored up in it. No longer Israel alone, but from this time forward all the nations, as the prophet has foretold, abandon their idols and acknowledge the true God, the Father of Christ. The illusion of demons has come to nothing, and he alone who is truly God is worshiped in the name of our Lord Jesus Christ.
WIS 6:18 — On the Incarnation of the Word 4
God created human beings and wanted that they remain incorruptible. But people, becoming careless, abandoned the contemplation of God, imagining and inventing evil.… Thus they received the sentence of death, which had been threatened them beforehand. Afterward, they were no longer in the state in which they had been created but were subject to corruption in conformity with their thoughts, and death dominated and reigned over them. In fact, the transgression of the precept returned them to their nature, and given that they came into existence out of nonexistence, it makes sense that in the course of time they would be subject to a corruption that tends to nonexistence. Indeed, if at one time their nature was nonexistence, and they were called into existence thanks to the presence and the goodness of the Word, it follows that human beings, now deprived of the knowledge of God and tending toward nonexistence (evil, in fact, does not exist, whereas good does exist because it was created by God, who is), would also be deprived of external existence. This is what it means to remain in death and corruption after decomposition. Human beings are mortal by nature, because they were made from nothing. But if they had preserved their likeness to him who is, by contemplating him, they would have diminished their natural corruption and become incorruptible, as Wisdom says: "Respect for laws is the guarantee of incorruptibility." Being incorruptible, they would have lived like God, as a passage of the divine Scripture declares: "I said, You are gods and all children of the Most High. But you will die like human beings and fall like one of the princes."
Zechariah 8:19 — FESTAL LETTERS 11
Therefore, when we come to the feast, we must not treat it as the shadows and pictures that Israel had, for they are fulfilled. Nor should we come to it as we would any ordinary secular feast. Oh, no! Let us go quickly to the Lord, who is himself the feast. We must not look at the feast as a time to delight the appetite and overindulge but as a display of virtue. The feasts of the heathen are made up of laziness and greed. They think idleness is the mark of a feast, and when they feast they do the despicable acts of death and hell. Our feasts, on the other hand, are scenes of virtuous activities and the practice of temperance. The prophetic word says it very clearly, "The fasts of the fourth, fifth, seventh and tenth months shall become feasts of joy and gladness for the house of Judah."