Archelaus Acts of the Disputation with the Heresiarch Manes What great thing therefore is it, if his ministers also be transformed into the ministers of righteousness?-whose end shall be according to their works.[348] Shepherd of Hermas Similitude Fifth be on your guard against every evil word, and every evil desire, and purify your heart from all the vanities of this world. If you guard against these things, your fasting will be perfect. And you will do also as follows.[9] Epistle of Mathetes to Diognetus They are in the flesh, but they do not live after the flesh.[21] Clement of Alexandria Stromata Book II And again he says, "Though in the flesh, we do not war after the flesh."[254] Clement of Alexandria Stromata Book IV "For though we walk in the flesh, we do not war after the flesh; for the weapons of our warfare are not carnal, but mighty through God to the demolition of fortifications, demolishing thoughts, and every high thing which exalteth itself against the knowledge of Christ."[87] Origen Against Celsus Book V '" And this is the only phrase which, it appears, Celsus could remember out of Paul's writings; and yet why should we not also employ innumerable other quotations from the Scriptures, such as, "For though we do walk in the flesh, we do not war after the flesh; (for the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds,) casting down imaginations, and every high thing that exalteth itself against the knowledge of God? "[204] Origen Against Celsus Book VII We say, then, that those who are stigmatized as "lamed and mutilated in spirit," as "living only for the sake of the body which is dead," are persons whose endeavour it is to say with sincerity: "For though we live[107] Tertullian On Idolatry war, nay, how will he serve even in peace, without a sword, which the Lord has taken away?[157] Clement of Alexandria Stromata Book VII For "to bring themselves into captivity," and to slay themselves, putting to death "the old man, who is through lusts corrupt," and raising the new man from death, "from the old conversation," by abandoning the passions, and becoming free of sin, both the Gospel and the apostle enjoin.[24] Origen de Principiis Book III The Apostle Paul also will bear testimony to the same point in the words: "Casting down imaginations, and every high thing that exalted itself against the knowledge of Christ."[289] Origen Against Celsus Book IV Yea, we even require a wisdom which will throw down all high things that rise against the knowledge of God,[3] Origen Against Celsus Book V And may God grant that we approach not our subject with our understanding and reason empty and devoid of divine inspiration, that the faith of those whom we wish to aid may not depend upon human wisdom, but that, receiving the "mind" of Christ from His Father, who alone can bestow it, and being strengthened by participating in the word of God, we may pull down "every high thing that exalteth itself against the knowledge of God,"[3] Methodius From the Discourse on the Resurrection And the apostle too, in another place: "Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ."[74] that ye may be able to stand against the wiles of the devil; "casting down imaginations, and every high thing that exalteth itself against the knowledge of Christ,"[78] Tertullian On Modesty Come, now, if he had not "wholly saddened" so many persons in the first Epistle; if he had "rebuked" none, had "terrified"[150] Clement of Alexandria Stromata Book III ne "quis, cure" recte "stare videatur,"[6] Clement of Alexandria Stromata Book VI ), which is the perfection of faith, goes beyond catechetical instruction, in accordance with the magnitude of the Lord's teaching and the rule of the Church.[310] Tertullian On Prayer Touching such, however, as are betrothed, I can with constancy "above my small measure"[154] Cyprian Treatise XII Three Books of Testimonies Against the Jews In the Epistle of Peter to them of Pontus: "Nor let any of you suffer as a thief, or a murderer, or as an evil-doer, or as a minder of other people's business,[591] Pseudo-Gregory Thaumaturgus A Sectional Confession of Faith I have therefore whereof I may glory through Jesus Christ in those things which pertain to God. For I dare not to speak of any of those things which Christ hath not wrought by me,[51] The Teaching of Simon Cephas In the City of Rome And, when there was great rejoicing at his teaching, he built churches there, in Rome and in the cities round about, and in all the villages of the people of Italy; and he served there in the rank of the Superintendence of Rulers twenty-five years.[17] Clement of Alexandria Stromata Book VI The primacy of knowledge the apostle shows to those capable of reflection, in writing to those Greeks of Corinth, in the following terms: "But having hope, when your faith is increased, that we shall he magnified in you according to our rule abundantly, to preach the Gospel beyond you."[308] 1 Clement Let us therefore, brethren, be of humble mind, laying aside all haughtiness, andpride, and foolishness, and angry feelings; and let us act according to that which iswritten (for the Holy Spirit saith, "Let not the wise man glory in his wisdom, neither letthe mighty man glory in his might, neither let the rich man glory in his riches; but let him that glorieth glory in the Lord, in diligently seeking Him, and doing judgment and righteousness"[54] Epistle of Ignatius to Hero, a Deacon of Antioch I do not glory in the world, but in the Lord. I exhort Hero, my son; "but let him that glorieth, glory in the Lord."[24] Clement of Alexandria The Instructor Book I But if human wisdom, as it remains to understand, is the glorying in knowledge, hear the law of Scripture: "Let not the wise man glory in his wisdom, and let not the mighty man glory in his might; but let him that glorieth glory in the Lord."[86] The History of Joseph the Carpenter Tell them also this word which I have said to you to-day: Let not the strong man glory in his strength, nor the rich man in his riches; but let him who wishes to glory, glory in the Lord.[8] Let us therefore, brethren, be of humble mind, laying aside all haughtiness, and pride, and foolishness, and angry feelings; and let us act according to that which is written (for the Holy Spirit saith, "Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, neither let the rich man glory in his riches; but let him that glorieth glory in the Lord, in diligently seeking Him, and doing judgment and righteousness"[63] Clement of Alexandria The Instructor Book I Directly in point is the instance of the apostle, who says, writing the Corinthians: "For I have espoused you to one man, that I may present you as a chaste virgin to Christ,"[38] Clement of Alexandria Stromata Book III Zelo enim vos zelo Dei; despondi enim vos uni viro, virginem castam exhibere Christo."[120] "Vereor autem, ne sicut serpens seduxit Evam in astutia, corrumpantur sensus vestri a simplicitate, quae in Christo est,"[121] Tertullian Against Marcion Book V ); when, again, he "espouses the church as a chaste virgin to Christ,"[578] Tertullian On Modesty For flesh not yet manumitted to Christ, for whom it was being kept,[265] Five Books in Reply to Marcion Chiding)-Paul-written that such zeal hath he.[217] Cyprian Epistle LXXIV For there are not many spouses of Christ, since the apostle says, "I have espoused you, that I may present you as a chaste virgin to Christ; "[21] Methodius The Banquet of the Ten Virgins who sees her daughters after a long separation, she embraced and kissed each one of us with great joy, saying, 'O, my daughters you have come with toil and pain to me who am earnestly longing to conduct you to the pasture of immortality; toilsomely have you come by a way abounding with many frightful reptiles; for, as I looked, I saw you often stepping aside, and I was fearing lest you should turn back and slip over the precipices. But thanks to the Bridegroom to whom I have espoused[6] Methodius Discourse III. Thaleia If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy; "meaning by Jerusalem, as I said, these very undefiled and incorrupt souls, which, having with self-denial drawn in the pure draught of virginity with unpolluted lips, are "espoused to one husband," to be presented "as a chaste virgin to Christ"[78] Origen Commentary on Matthew Book XI and the women in accordance with the saying, "I wish to present you all as a pure virgin to Christ; "[21] Clement of Alexandria Stromata Book III sponsa et Ecclesia; quam castam esse oportet, et ab iis quae strut intus, cogitationibus, quae sunt contrariae veritati; et ab iis, qui tentant extrinsecus, hoc est ab iis, qui sectantur haereses, et persuadent vobis fornicari ab uno viro, nempe omnipotenti Deo: "Ne sicut setpens decepit Evam,"[137] Jam veto vel invitum cogit Paulam generationem ex deceptione deducere, cure dicit: "Vereor autem, ne sicut serpens Evam decepit, corrupti sint sensus vestri a simplicitate, quae est in Christo."[170] Tertullian An Answer to the Jews on which the "serpent" the devil was "made a show of,"[216] Archelaus Acts of the Disputation with the Heresiarch Manes whom we have not preached, or if ye receive another Spirit, which we have not received, or another gospel, which ye have not accepted, ye might well bear with him. For I suppose that I did nothing less for you than the other apostles."[347] The First Epistle of Clement Concerning Virginity conquer the serpent;[40] Clement of Alexandria Stromata Book VI Wherefore also he proceeds to add, "And if I am rude in speech, yet I am not in knowledge."[311] Origen Commentary on John Book IV The Apostles are not unaware that in some things they give offence, and that in some respects their culture is defective, and they confess themselves[2] Methodius Discourse III. Thaleia For those who are the better, and who embrace the truth more clearly, being delivered from the evils of the flesh, become, on account of their perfect purification and faith, a church and help-meet of Christ, betrothed and given in marriage to Him as a virgin, according to the apostle,[31] Tertullian Against Marcion Book V when he designates "false apostles, deceitful workers transforming themselves" into likenesses of himself,[580] Constitutions of the Holy Apostles Book VI And after this manner the most atheistical heresy of the Simonians was first established in Rome; and the devil wrought by the rest of the false apostles[50] The First Epistle of Clement Concerning Virginity not workmen who practise iniquity and wickedness and fraud; not "crafty workmen; "[137] Clement of Alexandria Stromata Book VI Further, let those who say that philosophy took its rise from the devil know this, that the Scripture says that "the devil is transformed into an angel of light."[125] Tertullian De Corona Demanding then a law of God, you have that common one prevailing all over the world, engraven on the natural tables to which the apostle too is wont to appeal, as when in respect. of the woman's veil he says, "Does not even Nature teach you? "[20] Tertullian An Answer to the Jews and, for every one hurt by such snakes-that is, his angels[217] Tertullian A Treatise on the Soul God forbid, however, that we should suppose that the soul of any saint, much less of a prophet, can be dragged out of (its resting-place in Hades) by a demon. We know that "Satan himself is transformed into an angel of light"[338] Tertullian The Prescription Against Heretics an angel of deceit, "transformed into an angel of light,"[60] Tertullian Against Marcion Book V If "Satan himself, too, is transformed into an angel of light,"[583] Tertullian On the Resurrection of the Flesh passed away from his own bodily substance; and that Satan himself, when "transformed into an angel of light,"[431] Origen Against Celsus Book VIII I think, therefore, that the prince of this world, who "transforms himself into an angel of light,"[11] Methodius Discourse X. Domnina And hence he wishes to seem a fig-tree or vine, and to produce sweetness and joy, and is "transformed into an angel of light,"[12] Recognitions of Clement II "To this Aquila answered: "How, then, are men in fault, if the wicked one, transforming himself into the brightness of light,[13] Tertullian On the Apparel of Women Book II ; but (it will be) when it has endured laceration for Christ's sake,[35] Epistle of Theonas to Lucianus And do thou, my dearest Lucianus, since thou art wise, bear with good-will the unwise;[20] Tertullian On Modesty Is he not even then "smiting some one's face,"[145] Origen de Principiis Book II For what other forefathers of Paul can be intended, except those of whom he says, "Are they Hebrews? so am I: are they Israelites? so am I."[44] Clement of Alexandria Stromata Book IV Wherefore also Paul rejoices for Christ's sake that he was "in labours, more abundantly, in stripes above measure, in deaths oft."[193] Tertullian Scorpiace Of the Jews five times received I forty stripes, save one; thrice was I beaten with rods; once was I stoned,"[97] Archelaus Acts of the Disputation with the Heresiarch Manes And once more, in another place, he declares of himself that he was a minister of Christ more than all others,[354] Shepherd of Hermas Similitude Fifth be on your guard against every evil word, and every evil desire, and purify your heart from all the vanities of this world. If you guard against these things, your fasting will be perfect. And you will do also as follows.[9] Tertullian On Fasting I think, moreover, that the apostle too, in the Second of Corinthians, among his labours, and perils, and hardships, after "hunger and thirst," enumerates "fasts" also "very many"[66] Dionysius Extant Fragments Part I On those, again, who pause and refresh themselves in the course as they are moved or as they are able, let us not press very hard:[158] Cyprian Epistle XI That you bewail and grieve over the downfall of our brethren I know from myself, beloved brethren, who also bewail with you and grieve for each one, and suffer and feel what the blessed apostle said: "Who is weak," said he, "and I am not weak? who is offended, and I burn not? "[3] Cyprian Epistle LIX and in another place he says, "Who is weak, and I am not weak? "[4] The First Epistle of Clement Concerning Virginity And this is comely and right and just, that we visit our neighbours for the sake of God with all seemliness of manner and purity of behaviour; as the Apostle hath said: "Who is sick, and I am not sick? who is offended, and I am not offended? "[127] Origen Commentary on John Book X and not by commandment, there we may recognize that he is weak; for who, he says,[17] Origen Commentary on Matthew Book XII But, so far as it depends on himself, he who says or does such things is a stumbling-block even to him who will not be offended; unless perhaps Jesus calls the disciple who sinned a stumbling-block even to Himself, as much more than Paul He would have said from love, "Who is weak, and I am not weak? Who is made to stumble, and I burn not? "[161] Clement of Alexandria Stromata Book V , the head] is, then, a sign of most princely rule; and otherwise we have heard it said, "The Head of Christ is the God and Father of our Lord Jesus Christ."[89] Peter of Alexandria Canonical Epistle Likewise also, the renowned Paul having been oftentimes delivered up and brought in peril of death, having endured many evils, and making his boast in his numerous persecutions and afflictions, in the same city was also himself beheaded; who, in the things in which he gloried, in these also ended his life; and at Damascus he was let down by night in a basket by the wall, and escaped the hands[32] Shepherd of Hermas Vision Third Hear, then, the parables of the tower; for I will reveal all to you, and give me no more trouble in regard to revelation: for these revelations have an end, for they have been completed. But you will not cease praying for revelations, for you are shameless.[12] Five Books in Reply to Marcion When rapt into the heavens,[183] Irenaeus Against Heresies Book II For that there are spiritual creatures in the heavens, all the Scriptures loudly proclaim; and Paul expressly testifies that there are spiritual things when he declares that he was caught up into the third heaven,[265] Tertullian A Treatise on the Soul It, too, has eyes and ears of its own, by means of which Paul must have heard and seen the Lord;[62] Origen Against Celsus Book I It does not, however, belong to our present object to explain why Paul says, "Whether in the body, I know not; or whether out of the body, I know not: God knoweth."[88] Origen Against Celsus Book VI of God do not speak of "seven" heavens, or of any definite number at all,[114] Hippolytus Refutation of All Heresies Book V Paul the apostle, he says, knew of this gate, partially opening it in a mystery, and stating "that he was caught up by an angel, and ascended as far as the second and third heaven into paradise itself; and that he beheld sights and heard unspeakable words which it would not be possible for man to declare."[93] Methodius From the Discourse on the Resurrection For the apostle, he says, does not suppose paradise to be in the third heaven, in the opinion of those who knew how to observe the niceties of language, when he says, "I know such a man caught up to the third heaven; and I know such a man, whether in the body or out of the body, God knoweth, that was caught up into paradise."[55] The Testaments of the Twelve Patriarchs III 3. Hear, then, concerning the seven[4] Irenaeus Against Heresies Book II If they do maintain that they are more excellent than he, let them prove themselves so by their works, for they have never pretended to anything like [what he describes as occurring to himself]. And for this reason he added, "Whether in the body, or whether out of the body, God knoweth,"[268] Irenaeus Against Heresies Book V because the strength of God is made perfect in weakness,[18] Origen Commentary on John Book X Of the carnal one are the words, "Not what I would that do I practise, but what I hate that do I." And he too who was caught up to the third heaven and heard unspeakable words[14] Irenaeus Against Heresies Book V Wherefore also the elders who were disciples of the apostles tell us that those who were translated were transferred to that place (for paradise has been prepared for righteous men, such as have the Spirit; in which place also Paul the apostle, when he was caught up, heard words which are unspeakable as regards us in our present condition[24] Tertullian The Prescription Against Heretics of martyrdom. Now, although Paul was carried away even to the third heaven, and was caught up to paradise,[261] Tertullian On Repentance to his own paradise,[116] Origen de Principiis Book II We must therefore know that the Paraclete is the Holy Spirit, who teaches truths which cannot be uttered in words, and which are, so to speak, unutterable, and "which it is not lawful for a man to utter,"[111] Origen Against Celsus Book VI Nay, Paul even heard "unspeakable words, which it is not lawful for a man to utter."[36] Origen Against Celsus Book VII Such are the things which Paul labours to express when he says, "I heard unspeakable words, which it is not lawful for a man to utter,"[98] Hippolytus Refutation of All Heresies Book VII and, "I have heard inexpressible words which it is not possible for man to declare."[51] Revelation of Paul Revelation of the holy Apostle Paul: the things which were revealed to him when he went up even to the third heaven, and was caught up into paradise, and heard unspeakable words.[1] Origen Commentary on John Book VI Suppose one of the Apostles to have understood the "unspeakable words which it is not lawful for a man to utter,"[16] Tertullian Against Marcion Book I -thereby teaching us that greatness has its proofs in lowliness, just as (according to the apostle)there is power even in infirmity[170] Epistle of Barnabas But there is a great difference between these two ways. For over one are stationed the light-bringing angels of God, but over the other the angels[242] Irenaeus Against Heresies Book V But he said unto me, My grace is sufficient for thee; for strength is made perfect in weakness. Gladly therefore shall I rather glory in infirmities, that the power of Christ may dwell in me."[20] Tertullian Against Marcion Book V But what will excite my surprise still more is the case (next supposed by Marcion), that a God so good and gracious, and so averse to blows and cruelty, should have suborned the angel Satan-not his own either, but the Creator's-"to buffet" the apostle,[587] Tertullian On Modesty as he writes to his Timotheus. "But withal himself says that `a stake[132] Tertullian De Fuga in Persecutione or the design is to humble, as the apostle tells us, that there was given him a stake, the messenger of Satan, to buffet him;[11] Cyprian Treatise VII On the Mortality "There was given to me," he says, "a thorn in the flesh, the messenger of Satan to buffet me, that I should not be lifted up: for which thing I besought the Lord thrice, that it might depart from me; and He said unto me, My grace is sufficient for thee, for strength is made perfect in weakness."[31] Cyprian Treatise XII Three Books of Testimonies Against the Jews For which thing I thrice besought the Lord, that it should depart from me. And He said unto me, My grace is sufficient for thee; for strength is perfected in weakness."[410] Archelaus Acts of the Disputation with the Heresiarch Manes he says: "For this thing I besought the Lord thrice, that it might depart from me. And He said unto me, My grace is sufficient for thee; for strength is made perfect in weakness."[339] Irenaeus Against Heresies Book III Long-suffering therefore was God, when man became a defaulter, as foreseeing that victory which should be granted to him through the Word. For, when strength was made perfect in weakness,[375] Tertullian Against Marcion Book I All proof of abstinence is lost when excess is impossible; for sundry things have thus their evidence in their contraries. Just as "strength is made perfect in weakness,"[368] Tertullian Against Marcion Book V Is he then the same God as He who gave Satan power over the person of Job that his "strength might be made perfect in weakness? "[589] Tertullian On the Resurrection of the Flesh He will love the flesh which is, so very closely and in so many ways, His neighbour-(He will love it), although infirm, since His strength is made perfect in weakness;[62] In this way also "shall strength be made perfect in weakness,"[333] Tertullian On Modesty Lastly, when Paul is praying the Lord for its removal, what does he hear? "Hold my grace sufficient; for virtue is perfected in infirmity."[133] Tertullian De Fuga in Persecutione For in other respects, too, injustice in proportion to the enmity it displays against righteousness affords occasion for attestations of that to which it is opposed as an enemy, that so righteousness may be perfected in injustice, as strength is perfected in weakness.[4] Tertullian Scorpiace And if these severities will seem to be more grievous than martyrdoms, yet once more he says: "Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake."[98] Tertullian On the Apparel of Women Book II ; but (it will be) when it has endured laceration for Christ's sake,[35] Tertullian To His Wife Book II the Gentiles to the exercise of some eminent heavenly virtue, is, by the visible proofs of some marked (divine) regard, a terror to her Gentile husband, so as to make him less ready to annoy her, less active in laying snares for her, less diligent in playing the spy over her. He has felt "mighty works;[50] The First Epistle of Clement Concerning Virginity quarrelsomeness, injustice,[70] Tertullian On Modesty For in saying, toward the end of the Epistle, "Lest, when I shall have come, God humble me, and I bewail many of those who have formerly sinned, and have not repented of the impurity which they have committed, the fornication, and the vileness,"[161] Cyprian Epistle LI And yet to these persons themselves repentance is granted, and the hope of lamenting and atoning is left, according to the saying of the same apostle: "I fear lest, when I come to you, I shall bewail many of those who have sinned already, and have not repented of the uncleanness, and fornication, and lasciviousness which they have committed."[54] Pseudo-Cyprian Exhortation to Repentance Also in the same: "But I fear lest perchance, when I come to you, God may again humble me among you, and I shall bewail many of those who have sinned before, and have not repented, for that they have committed fornication and lasciviousness."[53] Tertullian The Prescription Against Heretics of all the rest, but because "by three witnesses must every word be established."[233] Tertullian Against Marcion Book IV ."[1690] Tertullian Against Marcion Book V still retains the very formula of the law: "In the mouth of two or three witnesses shall every word be established? "[591] Tertullian On Baptism three witnesses every word shall stand: "[47] Tertullian Against Marcion Book V How again is it that he threatens sinners "that he will not spare" them[592] Pseudo-Cyprian Exhortation to Repentance Also in the same: "I told you before, and foretell you as I sit present; and absent now from those who before have sinned, and to all others; as, ill shall come again, I will not spare."[54] Origen de Principiis Book II and again in another passage, "Do you seek a proof of Christ, who speaketh in me? "[100] Origen de Principiis Book IV Now, if any one were to say that, through those who are partakers of the "Word" of God, or of His "Wisdom," or His "Truth," or His "Life," the Word and Wisdom itself appeared to be contained in a place, we should have to say to him in answer, that there is no doubt that Christ, in respect of being the "Word" or "Wisdom," or all other things, was in Paul, and that he therefore said, "Do you seek a proof of Christ speaking in me? "[24] Archelaus Acts of the Disputation with the Heresiarch Manes "Or seek yea proof of that Christ who speaks in me? "[219] seek ye a proof of Christ i speaking in me? "[342] Moreover Paul, the chief of the apostles, after all these sayings, gives us yet clearer instruction on the subject, when be says, "Or seek yea proof of that Christ who speaketh in me? "[486] Origen Commentary on John Book VI "Thy mercy is better than life; "for it is on account of Christ who is life in every one that there are many lives. This, perhaps, is also the key to the passage,[24] Origen Commentary on John Book X and "If ye seek a proof of Christ that speaketh in me."[27] Fragments from the Lost Writings of Irenaeus He suffered shame on earth, while He is higher than all glory and praise in heaven; who, "though He was crucified through weakness, yet He liveth by divine power; "[113] Origen de Principiis Book IV This "word," then, and this "wisdom," by the imitation of which we are said to be either wise or rational (beings), becomes "all things to all men, that it may gain all; "and because it is made weak, it is therefore said of it, "Though He was crucified through weakness, yet He liveth by the power of God."[43] Hippolytus Exegetical Fragments In this sense, also, the inspired Paul says of Him: "Though He was crucified in weakness, yet He liveth by the power of God."[31] Clement of Alexandria The Instructor Book III them in according to His will. "Know ye not yourselves," says the apostle, "that Christ Jesus is in you? "[32] Tertullian Against Marcion Book V -he, the preacher of a most gentle god? Yea, he even declares that "the Lord hath given to him the power of using sharpness in their presence!"[593] 2 Clement more frequently let us attempt to make advances in the commandments of the Lord, that all being of of the same mind[135] Epistle of Ignatius to the Antiochians Philo and Agathopus, the deacons, my companions, salute you, "Salute one another with a holy kiss."[49] Tertullian On Prayer our prayer ascends with more acceptability; that they may themselves participate in our observance, and thereby be mollified for transacting with their brother touching. their own peace? What prayer is complete if divorced from the "holy kiss? "[105] Pseudo-Gregory Thaumaturgus A Sectional Confession of Faith And that the holy Trinity is to be worshipped without either separation or alienation, is taught us by Paul, who says in his Second Epistle to the Corinthians: "The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with yon all."[80]