Irenaeus Against Heresies Book III for He Himself knew what was in man."[85] Arnobius Against the Heathen Book I ive loaves satisfied five thousand of His followers: and who, lest it might appear to the unbelieving and bard of heart to be an illusion, filled twelve capacious baskets with the fragments that remained? Was He one of us, who ordered the breath that had departed to return to the body, persons buried to come forth from the tomb, and after three days to be loosed from the swathings of the undertaker? Was He one of us, who saw clearly in the hearts of the silent what each was pondering,[91] Origen Commentary on Matthew Book X Christ Jesus, who knows the things in the hearts of men,[60] Clement of Alexandria The Instructor Book III But additions of other people's hair are entirely to be rejected, and it is a most sacrilegious thing for spurious hair to shade the head, covering the skull with dead locks. For on whom does the presbyter lay his hand?[114] Cyprian Epistle LXIX It is also necessary that he should be anointed who is baptized; so that, having received the chrism,[11] Tertullian On Modesty And so it will be becoming for `the sons of God'[20] Lactantius Divine Institutes Book VI But if this is done by those who do not know the truth, how much more ought we to do it, who are able to give true precepts,[14] Tertullian On the Resurrection of the Flesh In like manner John says: "And it doth not yet appear what we shall be: we know, however, that when He shall be manifest, we shall be like Him."[154] Origen de Principiis Book III Now, that such is the case, the Apostle John points out more clearly and unmistakeably, when he makes this declaration: "Little children, we do not yet know what we shall be; but if a revelation be made to us from the Saviour, ye will say, without any doubt, we shall be like Him."[405] Origen Against Celsus Book IV And, lastly, because "it doth not yet appear what we shall be; but we know that when He shall appear, we shall be like God, and shall see Him as He is."[121] Clement of Alexandria Stromata Book III Mens enim, quae est munda et ab omni vitio libera, est quodammodo apta ad potestatem Dei snscipiendam, cum divina in ea assurgat imago: "Et quicunque habet hanc spem in Domino, seipsum," inquit, "mundum castumque facit, quatenus ille est castus."[46] Tertullian On Monogamy Accordingly he says more manifestly: "And every (man) who hath this hope in Him maketh himself chaste, just as Himself withal is chaste."[16] Tertullian On Modesty and accordingly, "he who is being born of God doeth not sin, because the seed of God abideth in him; and he cannot sin, because he hath been born of God. Herein are manifest the sons of God and the sons of the devil."[249] A Treatise on Re-Baptism by an Anonymous Writer And to these things thou perchance, who art bringing in some novelty, mayest immediately and impatiently reply, as thou art wont, that the Lord said in the Gospel: "Except a man be born again of water and of the Spirit, he cannot enter into the kingdom of heaven."[10] First Apology of Justin For, in the name of God, the Father and Lord of the universe, and of our Saviour Jesus Christ, and of the Holy Spirit, they then receive the washing with water. For Christ also said, "Except ye be born again, ye shall not enter into the kingdom of heaven.[127] Fragments from the Lost Writings of Irenaeus For as we are lepers in sin, we are made clean, by means of the sacred water and the invocation of the Lord, from our old transgressions; being spiritually regenerated as new-born babes, even as the Lord has declared: "Except a man be born again through water and the Spirit, he shall not enter into the kingdom of heaven."[60] Tertullian A Treatise on the Soul Besides, he had certainly not forgotten what the Lord had so definitively stated: "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God; "[265] Tertullian On Baptism When, however, the prescript is laid down that "without baptism, salvation is attainable by none" (chiefly on the ground of that declaration of the Lord, who says, "Unless one be born of water, he hath not life"[117] Hippolytus Refutation of All Heresies Book VIII This is, says (the Docetic), what the Saviour affirms: "Except a man be born of water and spirit, be will not enter into the kingdom of heaven, because that which is born of the flesh is flesh."[24] Cyprian Epistle LXXI since it is written, "Except a man be born again of water, and of the Spirit, he cannot enter into the kingdom of God."[4] Cyprian Epistle LXXII And therefore it behoves those to be baptized who come from heresy to the Church, that so they who are prepared, in the lawful, and true, and only baptism of the holy Church, by divine regeneration, for the kingdom of God, may be born of both sacraments, because it is written, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."[33] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also according to John: "Except a man be born of water, and of the Spirit, he cannot enter into the kingdom of God. For that which is born of the flesh is flesh, and that which is born of the Spirit is spirit."[60] In the Gospel according to John: "Except a man be born again of water and the Spirit, he cannot enter into the kingdom of God. For that which is born of the flesh is flesh; and that which is born of the Spirit is spirit."[545] Seventh Council of Carthage Under Cyprian And in the Gospel our Lord Jesus Christ spoke with His divine voice, saying, "Except a man be born again of water and the Spirit, he cannot enter the kingdom of God."[16] A Treatise on Re-Baptism by an Anonymous Writer Which comes to this result, that the Lord has taught us most plainly by them the liberty and power of the Holy Spirit, approaching of His own will, saying, "The Spirit breathes where He will; and thou hearest His voice, and knowest not whence He cometh or whither He goeth."[51] Constitutions of the Holy Apostles Book VI For the Lord says: "Except a man be baptized of water and of the Spirit, he shall by no means enter into the kingdom of heaven."[82] The Testaments of the Twelve Patriarchs III Because of Him shall your holy places be desolate, polluted even to the ground, and ye shall have no place that is clean; but ye shall be among the Gentiles a curse and a dispersion, until He shall again look upon you, and in pity shall take you to Himself through faith and water.[27] Recognitions of Clement VI For thus hath the true prophet testified to its with an oath: `Verily I say to you, That unless a man is born again of water, he shall not enter into the kingdom of heaven.[11] Clementine Homily XI For thus the prophet has sworn to us, saying, "Verily I say to you, Unless ye be regenerated by living water into the name of Father, Son, and Holy Spirit, you shall not enter the kingdom of heaven.[9] Clement of Alexandria Stromata Book III Mysterium ergo hoc ad Christum et Ecclesiam ducit Apostolus: quemadmodum "quod ex carne generatur, caro est; ita quod ex spiritu, spiritus,"[146] Tertullian On the Flesh of Christ And (we have a proof of the same conclusion in the fact) that the Lord Himself sententiously and distinctly pronounced, "that which is born of the flesh is flesh,"[259] was not suitable to Him. And then He adds, "That which is born of the Spirit is spirit,"[260] Tertullian Against Praxeas Learn then, together with Nicodemus, that "that which is born in the flesh is flesh, and that which is born of the Spirit is Spirit."[393] Five Books in Reply to Marcion From Spirit, life; "[109] Hippolytus Refutation of All Heresies Book V But what (is born) below is carnal, that is, he says, what is written. "That which is born of the flesh is flesh, and that which is born of the spirit is spirit."[67] Hippolytus Dogmatical and Historical Fragments in sooth, have been put in trust to give the account of His generation after the flesh; and are you then so bold as to seek the account (of His generation) after the Spirit, which the Father keeps with Himself, intending to reveal it then to the holy ones and those worthy of seeing His face? Rest satisfied with the word spoken by Christ, viz., "That which is born of the Spirit is spirit,"[280] Seventh Council of Carthage Under Cyprian And again, in the Gospel the Lord says: "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit; because God is a Spirit, and he is born of God."[19] The First Epistle of Clement Concerning Virginity Every man with whom are these and such like things-every such man is of the flesh. For, "he that is born of the flesh is flesh; and he that is of the earth speaketh of the earth,"[75] Epistle of Ignatius to the Ephesians are of God, while all other things which are requisite for a holy life follow after them. No man [truly] making a profession of faith sinneth;[99] Epistle of Ignatius to the Philadelphians For though some would have deceived me according to the flesh, yet the Spirit, as being from God, is not deceived. For it knows both whence it comes and whither it goes,[59] Origen de Principiis Book I We must understand, therefore, that as the Son, who alone knows the Father, reveals Him to whom He will, so the Holy Spirit, who alone searches the deep things of God, reveals God to whom He will: "For the Spirit bloweth where He listeth."[73] A Treatise on Re-Baptism by an Anonymous Writer And the Spirit, indeed, continues to this day invisible to men, as the Lord says, "The Spirit breathes where He will; and thou knowest not whence He cometh, or whither He goeth."[55] Shepherd of Hermas Commandment Fourth And therefore I say to you, that if any one is tempted by the devil, and sins after that great and holy calling. in which the Lord has called His people to everlasting life,[13] Tertullian On Repentance Chapter V.-Sin Never to Be Returned to After Repentance.[38] Tertullian On Modesty is not of God,"[250] Dubious Hippolytus Fragments and the beloved of Christ, in harmony with him, cries, "The children of the devil are manifest;[34] Cyprian Treatise XII Three Books of Testimonies Against the Jews For he who hateth his brother is a murderer; and ye know that no murderer hath eternal life abiding in him."[381] Hippolytus Dogmatical and Historical Fragments was sent from the Father,[232] Tertullian Against Praxeas It is the Son, too, who ascends to the heights of heaven,[426] Hippolytus Dogmatical and Historical Fragments 7. If, again, he allege His own word when He said, "I and the Father are one,"[224] ."[225] And at Pentecost so as to presignify the kingdom of heaven as He Himself first ascended to heaven and brought man as a gift to God.[439] A Treatise of Novatian Concerning the Trinity Because, even to the highest, "not any one hath ascended into heaven save He who came down from heaven, the Son of man who is in heaven."[89] Archelaus Acts of the Disputation with the Heresiarch Manes : God forbid that I should admit that our Lord Jesus Christ came down to us through the natural womb of a woman! For He gives us His own testimony that He came down from the Father's bosom;[565] Epistle of Ignatius to the Smyrnaeans The Word, when His flesh was lifted up, after the manner of the brazen serpent in the wilderness, drew all men to Himself for their eternal salvation.[17] Epistle of Barnabas For since transgression was committed by Eve through means of the serpent, [the Lord] brought it to pass that every [kind of] serpents bit them, and they died,[172] Dialogue of Justin And it seems that the type and sign, which was erected to counteract the serpents which bit Israel, was intended for the salvation of those who believe that death was declared to come thereafter on the serpent through Him that would be crucified, but salvation to those who had been bitten by him and had betaken themselves to Him that sent His Son into the world to be crucified.[359] Irenaeus Against Heresies Book IV that men can be saved in no other way from the old wound of the serpent than by believing in Him who, in the likeness of sinful flesh, is lifted up from the earth upon the tree of martyrdom, and draws all things to Himself,[32] Shepherd of Hermas Similitude Sixth These have been perverted from the truth: among them there is the hope of repentance, by which it is possible to live. Corruption, then, has a hope of a kind of renewal,[7] Clement of Alexandria Who is the Rich Man that Shall Be Saved? And if we owe our lives to the brethren, and have made such a mutual compact with the Saviour, why should we any more hoard and shut up worldly goods, which are beggarly, foreign to us and transitory? Shall we shut up from each other what after a little shall be the property of the fire? Divinely and weightily John says," He that loveth not his brother is a murderer,"[67] Tertullian Against Marcion Book II I say nothing of what was figured by this cure.[276] Pseudo-Tertullian Against All Heresies Christ Himself (they say further) in His gospel imitates Moses' serpent's sacred power, in saying: "And as Moses upreared the serpent in the desert, so it behoveth the Son of man to be upreared."[28] Hippolytus Refutation of All Heresies Book V This, he says, is that which has been declared: "In the same manner as Moses lifted up the serpent in the wilderness, so also must the Son of man be lifted up."[183] Cyprian Treatise XII Three Books of Testimonies Against the Jews Whence in the Gospel the Lord says: "As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth in the Son may have life eternal."[264] Clement of Alexandria Stromata Book V And again: "He that believeth hath everlasting life."[158] Tertullian On Idolatry even in a word of curse or of reproach, and in every impulse of anger, and in the neglect of charity toward a brother just as John teaches,[8] Cyprian Treatise IV On the Lord's Prayer with the Lord in the day of judgment; but the quarrelsome and disunited, and he who has not peace with his brethren, in accordance with what the blessed apostle and the Holy Scripture testifies, even if he have been slain for the name of Christ, shall not be able to escape the crime of fraternal dissension, because, as it is written, "He who hateth his brother is a murderer "[66] Cyprian Treatise X On Jealousy and Envy e darkness of jealousy? why do you enfold yourself in the cloud of malice? why do you quench all the light of peace and charity in the blindness of envy? why do you return to the devil, whom you had renounced? why do you stand like Cain? For that he who is jealous of his brother, and has him in hatred, is bound by the guilt of homicide, the Apostle John declares in his epistle, saying, "Whosoever hateth his brother is a murderer; and ye know that no murderer hath life abiding in him."[24] Tertullian Against Praxeas In His address to Nicodemus He says: "So God loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life."[253] Tertullian Scorpiace John, in fact, exhorts us to lay down our lives even for our brethren,[81] Tertullian De Fuga in Persecutione too, that ye may be able to quench the darts of the devil, when doubtless ye resist him, and sustain his assaults in their utmost force. Accordingly John also teaches that we must lay down our lives for the brethren;[40] A Treatise on Re-Baptism by an Anonymous Writer even as God also says, "For God so loved the world, that He gave His only-begotten Son, that every one that believeth on Him should not perish, but have everlasting life,"[42] Tertullian Against Praxeas He that believeth on Him is not condemned; but he that believeth not is condemned already, because he hath not believed in the name of the only-begotten Son of God."[254] Cyprian Treatise VIII On Works and Alms "Whoso," says he, "hath this world's goods, and seeth his brother have need, and shutteth up his bowels from him, how dwelleth the love of God in him? "[50] Cyprian Treatise XII Three Books of Testimonies Against the Jews Of this same matter in the Epistle of John: "Whoso hath this world's substance, and seeth his brother desiring, and shutteth up his bowels from him, how dwelleth the love of God in him? "[370] Irenaeus Against Heresies Book V It is not, [however], that the light has inflicted upon them the penalty of blindness, but it is that the blindness itself has brought calamity upon them: and therefore the Lord declared, "He that believeth in Me is not condemned,"[241] Clement of Alexandria Stromata Book II (being already condemned, for "he that believeth not is condemned already"[157] Clement of Alexandria Stromata Book IV "Little children, let us not love in word, or in tongue," says John, teaching them to be perfect, "but in deed and in truth; hereby shall we know that we are of the truth."[143] "since he that believeth not, is," according to the utterance of the Saviour, "condemned already."[253] Cyprian Treatise XII Three Books of Testimonies Against the Jews In His Gospel also, according to John: "That was the true light which lighteth every man that cometh into this world. He was in this world, and the world was made by Him, and the world knew Him not."[44] And this is the judgment, that light is come into the world, and men loved darkness rather than light."[45] And this is the judgment, that light has come into the world, and men have loved darkness rather than light."[568] Gospel of Nicodemus II The Descent of Christ into Hell And on this account He sent me also to you, to proclaim how the only begotten Son of God is coming here, that whosoever shall believe in Him shall be saved, and whosoever shall not believe in Him shall be condemned.[9] Origen Commentary on John Book X He who will not be judged because of his faith is exempted from the judgment, not for believing in His name, but for believing in Him; for the Lord says,[156] Shepherd of Hermas Commandment Third How then can I live, since I have acted thus? "And he said to me, "Your feelings are indeed right and sound, for you ought as a servant of God to have walked in truth, and not to have joined an evil conscience with the spirit of truth, nor to have caused sadness to the holy and true Spirit."[5] Clement of Alexandria Exhortation to the Heathen Not only unable to pity yourselves, you are incapable even of yielding to the persuasions of those who commiserate you; enslaved as you are to evil custom, and, clinging to it voluntarily till your last breath, you are hurried to destruction: "because light is come into the world, and men have loved the darkness rather than the light,"[134] Dionysius A Commentary on the Beginning of Ecclesiastes But his decision was, that the one is to be chosen, and the other avoided. To like effect is the saying, "Men loved darkness rather than light."[19] Tertullian A Treatise on the Soul and John says, "By his own heart is each man condemned; "[103] Tertullian On the Apparel of Women Book II , moreover, provided it be true and full, loves not darkness: it joys in being seen,[134] Origen Commentary on John Book X In Jerusalem, too, it appears that Nicodemus, the ruler and Pharisee, first came to Him by night, and heard what we may read in the Gospel. "After these things,[8] Cyprian Treatise XII Three Books of Testimonies Against the Jews In the Gospel according to John: "No one can receive anything, except it were given him from heaven."[387] Seventh Council of Carthage Under Cyprian said: It is written, "No man can receive anything unless it have been given him from heaven."[101] Cyprian Treatise XII Three Books of Testimonies Against the Jews For he who has the bride is the bridegroom; but the friend of the bridegroom is he who standeth and heareth him with joy, and rejoiceth because of the voice of the bridegroom."[245] Fragments of Clement Found in the Oxford Edition that all the preparation for entrance to the marriage to which we are invited must be accomplished. He, then, who has been made ready to enter will say, "This my joy is fulfilled."[6] Lactantius Divine Institutes Book IV "I have been very jealous[88] Clement of Alexandria Stromata Book VI says the Tragic Muse somewhere."I must decrease," said the prophet John,[167] Tertullian On Baptism above is above all; "[111] Tertullian On Prayer but all John's doings were laid as groundwork for Christ, until, when "He had increased "-just as the same John used to fore-announce "that it was needful" that "He should increase and himself decrease"[7] Tertullian On Prayer "He who is from the earth," says John, "speaketh earthly things; and He who is here from the heavens speaketh those things which He hath seen."[8] Hippolytus Exegetical Fragments This is indeed an instrument, harmonious, melodious, well-ordered, that took in no human discord, and did nothing out of measure, but maintained in all things, as it were, harmony towards the Father; for, as He says: "He that is of the earth is earthly, and speaketh of the earth: He that cometh from heaven, testifies of what He has seen and heard."[247] A Treatise of Novatian Concerning the Trinity For He is not the Word made flesh, nor dwelt in us. If Christ was only man, how does He "who cometh from heaven testify what He hath seen and heard,"[95] "who came down from heaven; "[171] Fragments of Clement Found in the Oxford Edition Wherefore the Father bestows on him the glory and honour that was due and meet, putting on him the best robe, the robe of immortality; and a ring, a royal signet and divine seal,-impress of consecration, signature of glory, pledge of testimony (for it is said, "He hath set to his seal that God is true,")[2] Tertullian On Fasting Emaciation displeases not us; for it is not by weight that God bestows flesh, any more than He does "the Spirit by measure."[122] A Treatise of Novatian Concerning the Trinity , but to every creature, as both Lord and God? And in the former case indeed this name is given with reserve, in the latter lavishly; in the former by measure, in the latter above all kind of measure: "For," it is said, "the Father giveth not to the Son by measure, for the Father loveth the Son."[163] Victorinus Commentary on the Apocalypse of the Blessed John . The Father," says he, "loveth the Son, and hath given all things into His hands."[17] Tertullian Against Marcion Book II even then, (that state of a) man which He was destined in the end to become.[371] Tertullian Against Praxeas But you must not suppose that only the works which relate to the (creation of the) world were made by the Son, but also whatsoever since that time has been done by God. For "the Father who loveth the Son, and hath given all things into His hand,"[195] He that believeth on the Son hath everlasting life; and he that believeth not the Son shall not see life, but the wrath of God abideth on him."[255] Epistle of Ignatius to the Ephesians For he that is subject to these is obedient to Christ, who has appointed them; but he that is disobedient to these is disobedient to Christ Jesus. And "he that obeyeth not[41] Irenaeus Against Heresies Book IV And for this reason, "he that believeth in Him has eternal life while he who believeth not the Son hath not eternal life, but the wrath of God shall remain upon him."[614] Clement of Alexandria The Instructor Book I As far as possible in this world, which is what he means by the last day, and which is preserved till the time that it shall end, we believe that we are made perfect. Wherefore He says, "He that believeth on the Son hath everlasting life."[59] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the same place: "He that believeth on the Son hath eternal life: he that is not obedient in word to the Son hath not life; but the wrath of God shall abide upon him."[295] Constitutions of the Holy Apostles Book V By believing in Him you shall live, but by disbelieving you shall be punished. For "he that is disobedient to the Son shall not see life, but the wrath of God abideth on him."[180] Irenaeus Against Heresies Book III Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God; and every spirit which separates Jesus Christ is not of God, but is of antichrist."[297] Tertullian Against Marcion Book V by the Apostle John, who says that "already many false prophets are gone out into the world," the fore-runners of Antichrist, who deny that Christ is come in the flesh,[740] Tertullian On Modesty withal, issued any such proclamation in favour of sinners; as when He permitted contact even with his own body to the "woman, a sinner,"-washing, as she did, His feet with tears, and wiping them with her hair, and inaugurating His sepulture with ointment; as when to the Samaritaness-not an adulteress by her now sixth marriage, but a prostitute-He showed (what He did show readily to any one) who He was;[119] Dubious Hippolytus Fragments Believe not every spirit, because many false prophets are gone out into the world."[37] Tertullian Against Praxeas John, moreover, brands that man as "a liar" who "denieth that Jesus is the Christ; "whilst on the other hand he declares that "every one is born of God who believeth that Jesus is the Christ."[398] Tertullian On Baptism "But behold, "say some, "the Lord came, and baptized not; for we read, `And yet He used not to baptize, but His disciples!' "[113] Cyprian Treatise XII Three Books of Testimonies Against the Jews But whosoever denies that He is come in the flesh is not of God, but is of the spirit of Antichrist."[184] Epistle of Polycarp to the Philippians "For whosoever does not confess that Jesus Christ has come in the flesh, is antichrist; "[41] Epistle of Ignatius to the Antiochians And he that rejects the incarnation, and is ashamed of the cross for which I am in bonds, this man is antichrist.[24] Tertullian The Prescription Against Heretics But in his epistle he especially designates those as "Antichrists" who "denied that Christ was come in the flesh,"[361] Tertullian Against Marcion Book V and do not acknowledge[741] Tertullian On the Flesh of Christ the virgin friend of Apelles. Surely he is antichrist who denies that Christ has come in the flesh.[339] Tertullian On the Resurrection of the Flesh no one has as yet escaped from Antichrist;[144] Cyprian Epistle LXXII how can either darkness illuminate, or unrighteousness justify? And when they say that "they are not of God, but are of the spirit of Antichrist,"[20] Cyprian Epistle VIII re already crowned, while some are even now within reach of the crown of victory; but all whom the danger has shut up in a glorious company are animated to carry on the struggle with an equal and common warmth of virtue, as it behoves the soldiers of Christ in the divine camp: that no allurements may deceive the incorruptible stedfastness of your faith, no threats terrify you, no sufferings or tortures overcome you, because "greater is He that is in us, than he that is in the world; "[2] Cyprian Treatise XI Exhortation to Martyrdom Addressed to Fortunatus John, in his epistle, proves this, saying: "Greater is He who is in you than he that is in the world."[70] Cyprian Treatise XII Three Books of Testimonies Against the Jews Of this thing also in John: "Greater is He who is in you than he who is in this world."[430] Irenaeus Against Heresies Book III her? Still further, if He had taken nothing of Mary, He would never have availed Himself of those kinds of food which are derived from the earth, by which that body which has been taken from the earth is nourished; nor would He have hungered, fasting those forty days, like Moses and Elias, unless His body was craving after its own proper nourishment; nor, again, would John His disciple have said, when writing of Him, "But Jesus, being wearied with the journey, was sitting [to rest]; "[435] Shepherd of Hermas Commandment Third How then can I live, since I have acted thus? "And he said to me, "Your feelings are indeed right and sound, for you ought as a servant of God to have walked in truth, and not to have joined an evil conscience with the spirit of truth, nor to have caused sadness to the holy and true Spirit."[5] Clement of Alexandria The Instructor Book I Wherefore He is introduced in the Gospel "wearied,"[225] Tertullian On Baptism ;[89] Hippolytus Refutation of All Heresies Book V into the foul mysteries of the womb, he was washed, and drank of the cup of life-giving bubbling water.[216] A Treatise on Re-Baptism by an Anonymous Writer -even as John the evangelist said, "And every one that loveth is born of God, and knoweth God; for God is love; "[41] Clement of Alexandria Stromata Book IV "God," then, being good, "is love," it is said.[175] Lactantius Divine Institutes Book I But perchance some one may ask of us the same question which Hortensius asks in Cicero: If God is one only,[22] Epistle of Polycarp to the Philippians but endured all things for us, that we might live in Him.[50] Methodius Oration Concerning Simeon and Anna forefather, who was honourably entertained, in the delightful abode of Paradise, despised Thy divine and saving commandment, and was judged unworthy of that life-giving place, and mingling his seed with the bastard off-shoots of sin, he rendered it very weak;-but Thou, O Lord, of Thine own self, and of Thine ineffable love toward the creature of Thine hands, hast confirmed Thy mercy toward us, and, pitying our estrangement from Thee, hast moved Thyself at the sight of our degradation[72] Hippolytus Refutation of All Heresies Book V concerning which, he says, the Saviour has declared, "If thou knewest who it is that asks, thou wouldst have asked from Him, and He would have given you to drink living, bubbling water."[132] Tertullian Against Marcion Book IV ; and again, "Our fathers worshipped in this mountain; but ye say, that in Jerusalem is the place where men ought to worship."[1407] Tertullian Against Praxeas "And we have seen His glory, the glory as of the only begotten of the Father; "[179] A Treatise of Novatian Concerning the Trinity If God cannot be seen, how was God seen? Or if He was seen, how is it that He cannot be seen? For John also says, "No man hath seen God at any time; "[135] Clement of Alexandria The Instructor Book I Sick, we truly stand in need of the Saviour; having wandered, of one to guide us; blind, of one to lead us to the light; thirsty, "of the fountain of life, of which whosoever partakes, shall no longer thirst; "[218] Cyprian Epistle LXII As also, in another place, the Lord speaks to the Samaritan woman, saying, "Whosoever drinketh of this water shall thirst again; but whosoever drinketh of the water that I shall give him, shall not thirst for ever."[19] Arnobius Against the Heathen Book II , does not He free all alike who invites all alike? or does He thrust back or repel any one from the kindness of the Supreme who gives to all alike the power of coming to Him,-to men of high rank, to the meanest slaves, to women, to boys? To all, He says, the fountain of life is open,[449] Epistle of Ignatius to the Romans has been crucified, and there is no fire in me that loves anything; but there is living water springing up in me,[52] Irenaeus Against Heresies Book IV Since the Son of God is always one and the same, He gives to those who believe on Him a well of water[571] Fragments from the Lost Writings of Irenaeus Himself: thus does Jesus now give to His believing people power to drink spiritual waters, which spring up to life eternal.[108] Hippolytus Refutation of All Heresies Book V a fountain of life-giving, bubbling water.[286] Hippolytus Dogmatical and Historical Fragments and was known as a spring,[375] Tertullian Against Praxeas But "whosoever shall confess that (Jesus) Christ is the Son of God" (not the Father), "God dwelleth in him, and he in God. "[436] Epitome of the Divine Institutes by Lactantius Nor let the Jews, or philosophers, flatter themselves respecting the Supreme God. He who has not acknowledged the Son has been unable to acknowledge the Father.[116] Clement of Alexandria Stromata Book IV And if "God be love," piety also is love: "there is no fear in love; but perfect love casteth out fear."[144] Clement of Alexandria Stromata Book V It is not, then, without reason that we commanded boys to kiss their relations, holding them by the ears; indicating this, that the feeling of love is engendered by hearing. And "God," who is known to those who love, "is love,"[30] Fragments of Clement from the Latin Translation of Cassiodorus But John himself also in this same Epistle says, "God is love: "[76] Tertullian On Monogamy (partner to be) a husband, that He may show that manifold husbandry is adultery;[71] Cyprian Treatise I On the Unity of the Church The word of the blessed Apostle John is: "God," saith he, "is love; and he that dwelleth in love dwelleth in God, and God dwelleth in him."[43] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the Epistle of John: "God is love l and he that dwelleth in love dwelleth in God, and God in him."[385] Shepherd of Hermas Commandment Seventh For, fearing the Lord, you will not do these deeds, but will refrain from them. For fears are of two kinds:[2] Clement of Alexandria Who is the Rich Man that Shall Be Saved? "Perfect love casteth out fear."[70] Tertullian Scorpiace affirming that there is no fear in love: "For perfect love casteth out fear, since fear has punishment; and he who fears is not perfect in love."[82] Tertullian De Fuga in Persecutione "There is no fear," says he, "in love; but perfect love casteth out fear; because fear has torment"-the fire of the lake, no doubt. "He that feareth is not perfect in love"[41] But the man who does not fear to suffer, he will be perfect in love-in the love, it is meant, of God; "for perfect love casteth out fear."[59] Fragments of the Epistle of Phileas to the People of Thmuis .[4] Hippolytus Refutation of All Heresies Book IX But after a time, there being in that place other martyrs, Marcia, a concubine of Commodus, who was a God-loving female, and desirous of performing some good work, invited into her presence[43] Origen de Principiis Book I " For the Samaritan woman, believing Him to be a Jew, was inquiring of Him whether God ought to be worshipped in Jerusalem or on this mountain; and her words were, "All our fathers worshipped on this mountain, and ye say that in Jerusalem is the place where we ought to worship."[10] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the same place: "If any one shall say that he loves God, and hates his brother, he is a liar: for he who loveth not his brother whom he seeth, how can he love God whom he seeth not? "[382] Origen Against Celsus Book VI manner, our Saviour said to the Samaritan woman, "The hour is coming, when neither in Jerusalem, nor in this mountain, shall ye worship the Father. God is a Spirit; and they that worship Him must worship Him in spirit and in truth."[369] Hippolytus Refutation of All Heresies Book V "For God," he says, "is Spirit; wherefore," he affirms, "neither in this mountain do the true worshippers worship, nor in Jerusalem, but in spirit. For the adoration of the perfect ones," he says, "is spiritual, not carnal."[122] A Treatise of Novatian Concerning the Trinity Finally, in the Gospel the Lord said, "The hour shall come when neither in this mountain nor in Jerusalem shall ye worship the Father; "[33] Tertullian Against Marcion Book IV the Samaritan to the Jew, inasmuch as "salvation was of the Jews,"[1410] Clement of Alexandria Stromata Book I Or go to the bee, and learn how laborious she is; for she, feeding on the whole meadow, produces one honey-comb. And if "thou prayest in the closet," as the Lord taught, "to worship in spirit,"[75] Tertullian On Prayer "An hour will come," saith He, "when the true adorers shall adore the Father in spirit and truth. For God is a Spirit, and accordingly requires His adorers to be such."[179] Origen de Principiis Book I rightly or duly worshipped, according to the privileges of the different localities, either by the Jews in Jerusalem or by the Samaritans on Mount Gerizim, the Saviour answered that he who would follow the Lord must lay aside all preference for particular places, and thus expressed Himself: "The hour is coming when neither in Jerusalem nor on this mountain shall the true worshippers worship the Father. God is a Spirit, and they who worship Him must worship Him in spirit and in truth."[11] Cyprian Treatise IV On the Lord's Prayer Already He had foretold that the hour was coming "when the true worshippers should worship the Father in spirit and in truth; "[3] Fragments from the Lost Writings of Irenaeus but they are according to the Spirit, for we must worship God "in spirit and in truth."[78] Address of Tatian to the Greeks He alone is without beginning, and He Himself is the beginning of all things. God is a Spirit,[8] Tertullian Against Hermogenes on the ground that "God is a Spirit,"[338] Tertullian On the Resurrection of the Flesh as being more proximate in character to God.[57] Tertullian Against Praxeas In what form of God? Of course he means in some form, not in none. For who will deny that God is a body, although "God is a Spirit? "[78] Origen de Principiis Book I and in the Gospel according to John, that "God is a Spirit, and they who worship Him must worship Him in spirit and in truth."[2] Origen Against Celsus Book II and in another, "God is a Spirit, and they that worship Him must worship Him in spirit and in truth."[193] A Treatise of Novatian Concerning the Trinity and gave the reasons, saying, "God is a Spirit; and those therefore who worship, must worship in spirit and in truth."[34] Pseudo-Gregory Thaumaturgus A Sectional Confession of Faith And again, if the impious say, How will there not be three Gods and three Persons, on the supposition that they have one and the same divinity?-we shall reply: Just because God is the Cause and Father of the Son; and this Son is the image and offspring of the Father, and not His brother; and the Spirit in like manner is the Spirit of God, as it is written, "God is a Spirit."[42] For thus the Father is Lord, and the Son also is God; and of God it is said that "God is a Spirit."[64] Dionysius Extant Fragments Part I Since, then, God is the Light, Christ is the Brightness. And since He is a Spirit-for says He, "God is a Spirit"[114] Tertullian Against Praxeas Whom, indeed, did He reveal to the woman of Samaria? Was it not "the Messias which is called Christ? "[256] Origen Commentary on John Book I "Art thou He that should come or do we look for another? "For to the people the Messiah was an expected good, which the prophets had foretold, and they all alike, though under the law and the prophets, fixed their hopes on Him, as the Samaritan woman bears witness when she says:[33] The Second Epistle of Clement Concerning Virginity Also, when our Lord Jesus Christ Himself was talking with the woman of Samaria by the well alone, "His disciples came" and found Him talking with her, "and wondered that Jesus was standing and talking with a woman."[68] Tertullian On Fasting (He) who was wont to profess "food" to be, not that which His disciples had supposed, but "the thorough doing of the Father's work; "[105] Clement of Alexandria The Instructor Book I "I," says the Lord, "have meat to eat that ye know not of. My meat is to do the will of Him that sent Me."[94] Cyprian Treatise XII Three Books of Testimonies Against the Jews In the Gospel according to John: "I have meat which ye know not of. My meat is, that I should do His will who sent me, and should finish His work."[689] Tertullian Against Praxeas and not the Father. He says, therefore," My meat is to do the will of Him that sent me, and to finish His work; "[258] Novation On the Jewish Meats Hence, too, that saying of Christ: "My meat is to do the will of Him that sent me, and to finish His work."[29] Irenaeus Against Heresies Book IV For I have sent you forward to reap that whereon ye bestowed no labour; other men have laboured, and ye have entered into their labours."[334] Irenaeus Against Heresies Book IV For although Abraham was one, he did in himself prefigure the two covenants, in which some indeed have sown, while others have reaped; for it is said, "In this is the saying true, that it is one `people' who sows, but another who shall reap; "[348] A Treatise of Novatian Concerning the Trinity who testified what things he had seen and heard; who "came not to do His own will, but rather to do the will of the Father,"[172] Irenaeus Against Heresies Book IV them, two days, "believed because of His words, and said to the woman, Now we believe, not because of thy saying, for we ourselves have heard [Him], and know that this man is truly the Saviour of the world."[27] Constitutions of the Holy Apostles Book II And if a presbyter comes from another parish, let him be received to communion by the presbyters; if a deacon, by the deacons; if a bishop, let him sit with the bishop, and be allowed the same honour with himself; and thou, O bishop, shalt desire him to speak to the people words of instruction: for the exhortation and admonition of strangers is very acceptable, and exceeding profitable. For, as the Scripture says, "no prophet is accepted in his own country."[257] Origen Commentary on Matthew Book XI but the nobleman about a son as being still sick, and at the point of death.[169] Origen Commentary on Matthew Book XI And all the cures that He works among the people, especially those recorded by the Evangelists, took place at that time, that those who would not otherwise have believed unless they saw signs and wonders might believe;[170] Irenaeus Against Heresies Book II Then, again, withdrawing Himself [from Judaea], He is found in Samaria; on which occasion, too, He convened with the Samaritan woman, and while at a distance, cured the son of the centurion by a word, saying, "Go thy way, thy son liveth."[141] Irenaeus Against Heresies Book II Afterwards He went up, the second time, to observe the festival day of the passover[142] Irenaeus Against Heresies Book III " Wherefore he again exclaims in his Epistle, "Every one that believeth that Jesus is the Christ, has been born of God; "[298] Tertullian An Answer to the Jews and the fishpool of Bethsaida[312] Tertullian On Baptism If it seems a novelty for an angel to be present in waters, an example of what was to come to pass has forerun. An angel, by his intervention, was wont to stir the pool at Bethsaida.[36] Alexander Epistles on the Arian Heresy As in a certain place the Lord Himself testified, saying, "Every one that loveth Him that begat, loveth Him also that is begotten of Him."[33] Clement of Alexandria The Instructor Book III For the love meant is the love of God. "And this is the love of God," says John, "that we keep His commandments; "[157] Clement of Alexandria Stromata Book IV "This is the love of God, that we keep His commandments."[145] Irenaeus Against Heresies Book II But they cannot maintain this; otherwise their primary and original Ogdoad will be included in the number of Aeons who suffered together. Moreover, there was also a certain other person[163] Methodius Oration on the Psalms They saw a paralytic, who had grown up, as it were, and become one with his infirmity, at His bidding loosed from his disease.[27] Gospel of Nicodemus I The Acts of Pilate The Jews say to pilate: Ask him on what day it was that he was cured. He that had been cured says: On a Sabbath.[23] And while he was saying the word to me, I rose and walked about. The Hebrews say: Ask him on what day of the week this happened. He says: On Sabbath.[85] Irenaeus Against Heresies Book IV , and calls them into his own kingdom? And why is his goodness, which does not save all [thus], defective? Also, why does he, indeed, seem to be good as respects men, but most unjust with regard to him who made men, inasmuch as he deprives him of his possessions? Moreover, how could the Lord, with any justice, if He belonged to another father, have acknowledged the bread to be His body, while He took it from that creation to which we belong, and affirmed the mixed cup to be His blood?[470] Tertullian On Baptism when He had been baptized already. For He had come "by means of water and blood,"[160] A Treatise on Re-Baptism by an Anonymous Writer For John says of our Lord in his epistle, teaching us: "This is He who came by water and blood, Jesus Christ; not by water only, but by water and blood: and it is the Spirit that beareth witness, because the Spirit is truth. For three bear witness, the Spirit, and the water, and the blood: and these three are one; "[48] Cyprian Treatise I On the Unity of the Church and again it is written of the Father, and of the Son, and of the Holy Spirit, "And these three are one."[22] A Treatise on Re-Baptism by an Anonymous Writer Moreover, I think also that we have not unsuitably set in order the teaching of the Apostle John, who says that "three bear witness, the Spirit, and the water, and the blood; and these three are one."[61] Origen Commentary on John Book VI "I have a baptism to be baptized with, and how am I straitened till it be accomplished? "And it agrees with this that the disciple John speaks in his Epistle[127] Shepherd of Hermas Similitude Ninth Accordingly, those also who fell asleep received the seal of the Son of God. For," he continued, "before a man bears the name of the Son of God[27] Tertullian Against Praxeas We believe not the testimony of God in which He testifies to us of His Son. "He that hath not the Son, hath not life."[437] Irenaeus Against Heresies Book IV This is in accordance with what the Lord said to the man who had been healed: "Behold, thou art made whole; sin no more, lest a worse thing come unto thee."[584] Irenaeus Against Heresies Book V And thus also He healed by a word all the others who were in a weakly condition because of sin; to whom also He said, "Behold, thou art made whole, sin no more, lest a worse thing come upon thee: "[132] Cyprian Epistle VI The Lord taught this in His instruction when He said, "Behold, thou art made whole; sin no more, lest a worse thing come unto thee."[3] Cyprian Epistle LI And as he knows that it is written, "Behold, thou art made whole; sin no more, lest a worse thing happen unto thee,"[52] Cyprian Treatise II On the Dress of Virgins The words of the Lord giving health and teaching, as well curing as warning, are: "Behold, thou art made whole: sin no more, lest a worse thing come unto thee."[10] Cyprian Treatise XII Three Books of Testimonies Against the Jews In the Gospel according to John: "Lo, thou art made whole: sin no more, lest a worse thing happen unto thee."[552] Shepherd of Hermas Similitude Sixth These have been perverted from the truth: among them there is the hope of repentance, by which it is possible to live. Corruption, then, has a hope of a kind of renewal,[7] Clement of Alexandria Stromata Book II For"there is a sin unto death: I do not say that one is to pray for it. All unrighteousness is sin; and there is a sin not unto death."[152] Tertullian On Modesty but John, too, will teach us: "If any knoweth his brother to be sinning a sin not unto death, he shall request, and life shall be given to him; "because he is not "sinning unto death," this will be remissible. "(There) is a sin unto death; not for this do I say that any is to request"[46] For (in making these assertions) he was looking forward to the final clause of his letter, and for that (final clause) he was laying his preliminary bases; intending to say, in the end, more manifestly: "If any knoweth his brother to be sinning a sin not unto death, he shall make request, and the Lord shall give life to him who sinneth not unto death. For there is a sin unto death: not concerning that do I say that one should make request."[252] Hippolytus Refutation of All Heresies Book IX unto death,[54] Cyprian Treatise XII Three Books of Testimonies Against the Jews Of this same thing in the first book of Kings: "If a man sin by offending against a man, they shall pray the Lord for him; but if a man sin against God, who shall pray for him? "[557] Origen Commentary on Matthew Book XIII at such words are spoken about every sin, whether the sin be murder, or poisoning, or paederasty, or anything of that sort, would give occasion of injury to the exceeding goodness of Christ, so, on the contrary, he who distinguishes between the brother and him who is called the brother, might teach that, in the case of the least of the sins of men, he who has not repented after the telling of the fault is to be reckoned as a Gentile and a publican, for sins which are "not unto death,"[193] Clement of Alexandria Stromata Book I For what is the use of wisdom, if it makes not him who can hear it wise? For still the Saviour saves, "and always works, as He sees the Father."[29] Tertullian An Answer to the Jews and so on; which works not even you deny that Christ did, inasmuch as you were wont to say that, "on account of the works ye stoned Him not, but because He did them on the Sabbaths."[187] Tertullian Against Praxeas whilst to the Jews He remarks respecting the cure of the impotent man, "My Father worketh hitherto, and I work."[259] A Treatise of Novatian Concerning the Trinity For He also is the image of God the Father; so that it is added, moreover, to these things, that "as the Father worketh, so also the Son worketh."[231] Archelaus Acts of the Disputation with the Heresiarch Manes : "My Father worketh hitherto, and I work."[278] Methodius Discourse II. Theophila For this is quite manifest, that God, like a painter, is at this very time working at the world, as the Lord also taught, "My Father worketh hitherto."[2] Methodius From the Discourse on the Resurrection For he knew that Wisdom, the first-born of God, the parent and artificer of all things, brings forth everything into the world; whom the ancients called Nature and Providence, because she, with constant provision and care, gives to all things birth and growth. "For," says the Wisdom of God, "my Father worketh hitherto, and I work."[49] Tertullian On Repentance Chapter V.-Sin Never to Be Returned to After Repentance.[38] Tertullian Against Praxeas It was the Son, therefore, who was always seen, and the Son who always conversed with men, and the Son who has always worked by the authority and will of the Father; because "the Son can do nothing of Himself, but what He seeth the Father do"[191] For as the Father hath eternal life in Himself, so also hath He given to the Son to have eternal life in Himself; and He hath given Him authority to execute judgment also, because He is the Son of man"[260] Origen de Principiis Book I For as the image formed in a mirror unerringly reflects all the acts and movements of him who gazes on it, so would Wisdom have herself to be understood when she is called the stainless mirror of the power and working of the Father: as the Lord Jesus Christ also, who is the Wisdom of God, declares of Himself when He says, "The works which the Father doeth, these also doeth the Son likewise."[53] , of an earthly habitation: for he exercised power over those who were obedient to his wickedness, since "the whole of this world"-for I term this place of earth, world-"lieth in the wicked one,"[103] Origen de Principiis Book II That earth of ours, with its inhabitants, is also termed the world, as when Scripture says, "The whole world lieth in wickedness."[22] A Treatise of Novatian Concerning the Trinity when, if Christ were only man, being born after John, He could not be before John, unless because He preceded him, in that He is God? If Christ is only man, how is it that "what things the Father doeth, these also doeth the Son likewise,"[97] the imitator[169] Dionysius The Gospel According to Luke to remain altogether without experience of ill. For, as one says, the whole world lieth in wickedness; "[28] Dionysius An Exposition of Luke XXII. 46 For in the most general application it holds good, that it does not appear to be possible for any man to remain altogether without experience of ill: for, as one says, "The whole world lieth in wickedness; "[3] Archelaus Acts of the Disputation with the Heresiarch Manes in the portion of the wicked one, as John says, that "the whole world lieth in wickedness,"[121] Methodius From the Discourse on the Resurrection " As then, when the days of our present life shall fail, those good deeds of beneficence to which we have attained in this unrighteous life, and in this "world" which "lieth in wickedness,"[94] Origen Commentary on John Book X Then we may very properly refer to Christ's declaration that He cannot do anything but what He sees the Father doing and saying,[117] Tertullian De Corona Even an earthly serpent sucks in men at some distance with its breath. Going still further, John says, "My little children, keep yourselves from idols,"[37] Tertullian Against Praxeas and, "As the Father quickeneth (the dead), so also doth the Son; "[335] Tertullian Against Praxeas "The Father judgeth no man, but hath committed all judgment to the Son"[198] Cyprian Treatise XII Three Books of Testimonies Against the Jews Likewise according to John: "The Father judgeth nothing, but hath given all judgment to the Son, that all may honour the Son as they honour the Father. He that honoureth not the Son, honoureth not the Father who hath sent Him."[307] In the Gospel according to John: "The Father judgeth nothing, but hath given all judgment unto the Son, that all may honour the Son as they honour the Father. He who honoureth not the Son, honoureth not the Father who hath sent Him."[579] Lactantius Divine Institutes Book IV But in what manner and with what commands He was sent by God to the earth, the Spirit of God declared through the prophet, teaching us that when He had faithfully and uniformly fulfilled the will of His supreme Father, He should receive judgment[161] Origen Against Celsus Book VIII " But if the same question is put to us in regard to the worship of Jesus, we will show that the right to be honoured was given to Him by God, "that all may honour the Son, even as they honour the Father."[17] Recognitions of Clement II But how could the Father be revealed to you, who do not believe in the Son, since the Father is known to none except him to whom the Son is pleased to reveal Him? But the Son reveals the Father to those who honour the Son as they honour the Father."[61] Clement of Alexandria The Instructor Book I "Verily, verily, I say unto you, He that heareth My words, and believeth on Him that sent Me, hath eternal life, and cometh not into condemnation, but hath passed from death to life."[53] Clement of Alexandria Stromata Book V And again: "He that believeth hath everlasting life."[158] Tertullian On the Resurrection of the Flesh " In a like sense He had previously said: "He that heareth my words, and believeth on Him that sent me, hath everlasting life, and shall not come into condemnation, but shall pass from death unto life."[243] Epistle of Ignatius to the Tarsians And that our bodies are to rise again, He shows when He says, "Verily I say unto you, that the hour cometh, in the which all that are in the graves shall hear the voice of the Son of God; and they that hear shall live."[30] Clement of Alexandria Stromata Book VI There took place, then, a universal movement and translation through the economy of the Saviour.[80] Tertullian On the Resurrection of the Flesh the Spirit giving life to the flesh which has been subdued by death; for "the hour," says He, "is coming, when the dead shall hear the voice of the Son of God, and they that hear shall live."[247] Hippolytus Dogmatical and Historical Fragments The Lord says, "Many in that day shall hear the voice of the Son of God, and they that hear shall live."[164] Dubious Hippolytus Fragments in that day shall hear the voice of the Son of God, and they that hear shall live."[103] Constitutions of the Holy Apostles Book V ) For says He: "All that are in the graves shall hear the voice of the Son of God, and they that hear shall live."[32] A Treatise of Novatian Concerning the Trinity when man cannot do works like to the heavenly operations of God? If Christ is only man, how is it that "even as the Father hath life in Himself, so hath He given to the Son to have life in Himself,"[98] Origen Commentary on John Book I That distinction may, I think, if carefully examined, be applied to the Father and the Son; the Son being righteousness, and having received power[177] Irenaeus Against Heresies Book V the dead shall be raised, as He Himself declares: "The hour shall come, in which all the dead which are in the tombs shall hear the voice of the Son of man, and shall come forth; those that have done good to the resurrection of life, and those that have done evil to the resurrection of judgment."[100] Tertullian On the Resurrection of the Flesh too from death, which He Himself suffered, and from the grave, which He Himself once entered? Then again, when He says, "Marvel not at this: for the hour is coming, in which all that are in the graves shall hear the voice of the Son of God, and shall come forth; they that have done good, to the resurrection of life; and they that have done evil, unto the resurrection of damnation,"[249] Lactantius Divine Institutes Book VII For they who have not known God, since sentence cannot be passed upon them for their acquittal, are already judged and condemned, since the Holy Scriptures testify that the wicked shall not arise to judgment.[131] Tertullian On the Resurrection of the Flesh the resurrection (for there is a resurrection of judgment[369] Lactantius Divine Institutes Book II And the force of this is not that it altogether annihilates[179] Epistle of Ignatius to the Magnesians As therefore the Lord does nothing without the Father, for says He, "I can of mine own self do nothing,"[43] Irenaeus Against Heresies Book IV For as we do direct our faith towards the Son, so also should we possess a firm and immoveable love towards the Father. In his book against Marcion, Justin[62] Tertullian The Prescription Against Heretics still this is not enough for any man who examines before he believes, since even the Lord Himself did not bear witness of Himself.[244] Origen Against Celsus Book I For it may be observed as a trait of the character of Jesus, that He on all occasions avoided unnecessary talk about Himself; and on that account said, "If I speak of Myself, My witness is not true."[90] Cyprian Epistle LXVIII "If," He says, "I bear witness of myself, my testimony is not true; but there is another who beareth witness of me."[4] Five Books in Reply to Marcion 145 August in life, and marked with praise sublime,[74] Tertullian On the Apparel of Women Book II Perhaps some (woman) will say: "To me it is not necessary to be approved by men; for I do not require the testimony of men:[128] Fragments from the Lost Writings of Irenaeus For he did not burden his father, when the voice issued forth from silence; but as when not believed it rendered him tongue-tied, so did the voice sounding out clearly set his father free, to whom he had both been announced and born. Now the voice and the burning light[99] Tertullian An Answer to the Jews called so to the Jews. "He was," He says, "the burning and shining lamp; "[176] Tertullian Against Praxeas Afterwards He goes on to say: "But I have greater witness than that of John; for the works which the Father hath given me to finish-those very works bear witness of me that the Father hath sent me. And the Father Himself, which hath sent me, hath also borne witness of me."[262] Hippolytus Refutation of All Heresies Book V This, says he, is what is spoken: "We have heard his voice, no doubt, but we have not seen his shape."[80] Irenaeus Against Heresies Book IV Wherefore also John does appropriately relate that the Lord said to the Jews: "Ye search the Scriptures, in which ye think ye have eternal life; these are they which testify of me. And ye are not willing to come unto Me, that ye may have life."[119] Tertullian The Prescription Against Heretics -in other words, the law and the prophets, which preach Christ; as also in another place He says plainly, "Search the Scriptures, in which ye expect (to find) salvation; for they testify of me; "[88] Origen Against Celsus Book III and by the prophecies uttered concerning Him, and by the cures wrought in His name, and by the wisdom and knowledge which are in Him, and the deeper truths which are discovered by those who know how to ascend from a simple faith, and to investigate the meaning which lies in the divine Scriptures, agreeably to the injunctions of Jesus, who said, "Search the Scriptures,"[108] Origen Against Celsus Book V or unwilling to devote the necessary leisure to the investigation of Scripture, notwithstanding the injunction of Jesus, "Search the Scriptures."[67] Cyprian Treatise XII Three Books of Testimonies Against the Jews For if ye had believed Moses, ye would also believe me: for he wrote of me. But if ye believe not his writings, how shall ye believe my words? "[78] Pseudo-Gregory Thaumaturgus Second Homily And again, "Search the Scriptures, for in them ye think ye have eternal life."[20] Methodius Discourse VIII. Thekla But to search out and explain the solution of them is beyond my powers. Nevertheless, let me venture, trusting in Him who commanded to search the Scriptures.[13] Methodius Oration on the Psalms Learn the mysteries of God; the very thing itself which is being done bears witness that it is God that is thus hymned by uninstructed tongues. Search the Scriptures, as ye have heard[36] Constitutions of the Holy Apostles Book II Let him he patient and gentle in his admonitions, well instructed himself, meditating in and diligently studying the Lord's books, and reading them frequently, that so he may be able carefully to interpret the Scriptures, expounding the Gospel in correspondence with the prophets and with the law; and let the expositions from the law and the prophets correspond to the Gospel. For the Lord Jesus says: "Search the Scriptures; for they are those which testify of me."[26] Origen Commentary on John Book V Christ is written about even in the Pentateuch; He is spoken of in each of the Prophets, and in the Psalms, and, in a word, as the Saviour Himself says, in all the Scriptures. He refers us to them all, when He says:[14] Origen Commentary on John Book VI If the prophetic voice be nothing but sound, how does our Lord come to refer us to it as where He says,[77] Irenaeus Against Heresies Book V The Lord also spoke as follows to those who did not believe in Him: "I have come in my Father's name, and ye have not received Me: when another shall come in his own name, him ye will receive,"[220] Tertullian An Answer to the Jews glory ye shall see,"-that is, Christ, doing deeds of power in the glory of God the Father;[260] Tertullian Against Praxeas They more readily supposed that the Father acted in the Son's name, than that the Son acted in the Father's; although the Lord says Himself, "I am come in my Father's name; "[213] -in which He spake as the Son. (At another time) He said: "I am come in my Father's name."[309] Tertullian On Prayer To us it has been revealed in the Son, for the Son is now the Father's new name. "I am come," saith He, "in the Father's name; "[15] Cyprian Treatise XII Three Books of Testimonies Against the Jews Whence He Himself says in the Gospel: "I came in the name of my Father, and ye received me not. When another shall come in his own name, him ye will receive."[151] Tertullian On the Veiling of Virgins And, of course, that ought to have been chosen which keeps virgins veiled, as being known to God alone; who (besides that glory must be sought from God, not from men[11] Archelaus Acts of the Disputation with the Heresiarch Manes For had ye believed Moses, ye would indeed have believed me: for he wrote of me. But if ye believe not his writings, how shall ye believe my words?[553] Epistle of Ignatius to the Magnesians If, then, those who were conversant with the ancient Scriptures came to newness of hope, expecting the coming of Christ, as the Lord teaches us when He says, "If ye had believed Moses, ye would have believed Me, for he wrote of Me; "[54] Irenaeus Against Heresies Book IV ) of Moses are the words of Christ, He does Himself declare to the Jews, as John has recorded in the Gospel: "If ye had believed Moses, ye would have believed Me: for he wrote of Me. But if ye believe not his writings, neither will ye believe My words."[17] How therefore did the Scriptures testify of Him, unless they were from one and the same Father, instructing men beforehand as to the advent of His Son, and foretelling the salvation brought in by Him? "For if ye had believed Moses, ye would also have believed Me; for he wrote of Me; "[120] Origen Against Celsus Book II And what absurdity should there be in our system-that is, the Gospel-having the law for its foundation, when even the Lord Jesus Himself said to those who would not believe upon Him: "If ye had believed Moses, ye would have believed Me, for he wrote of Me. But if ye do not believe his writings, how shall ye believe My words? "[12] Archelaus Acts of the Disputation with the Heresiarch Manes And Jesus afterwards said: "For Moses spake of me."[454] Constitutions of the Holy Apostles Book II And again: "For Moses wrote of me."[27] Origen Commentary on John Book VI "Search the Scriptures, for in them you think you have eternal life, and these are they which bear witness," and[78] Origen Commentary on Matthew Book X For if they had believed Moses and the prophets they would have believed Christ, who showed that when men believed Moses and the prophets, belief in Christ logically followed, and that when men did not believe Christ they did not believe Moses.[115] For even the present word of the Jews does not openly deny the prophecies, but virtually and in secret denies them, and is convicted of disbelieving them. For as "if they believed Moses they would have believed Jesus,"[163] Irenaeus Against Heresies Book II in Jerusalem; on which occasion He cured the paralytic man, who had lain beside the pool thirty-eight years, bidding him rise, take up his couch, and depart. Again, withdrawing from thence to the other side of the sea of Tiberias,[143] Irenaeus Against Heresies Book II (love), too, consists of five letters; and our Lord, after[187] Origen Commentary on Matthew Book XI the disciples say that they have the five loaves and the two fishes, without indicating whether they were wheaten or of barley, John alone says, that the loaves were barley loaves.[14] Wherefore, perhaps, in the Gospel of John the disciples do not acknowledge that the loaves are with them, but say in John, "There is a lad here who has five barley loaves and two fishes."[15] Origen Commentary on Matthew Book XI You will moreover investigate in the accounts in the different places the variation found in John, who wrote in regard to that transaction that Jesus said, "Make the men sit down,"[208] Irenaeus Against Heresies Book III For although the Lord had the power to supply wine to those feasting, independently of any created substance, and to fill with food those who were hungry, He did not adopt this course; but, taking the loaves which the earth had produced, and giving thanks,[136] Methodius Oration on the Psalms of the bread that was eaten at that spontaneous banquet;[31] Origen Commentary on Matthew Book XI And further, unless it be the same thing for Jesus to do a thing of Himself and to act after having heard from the disciples, consider if those to whom Jesus shows kindness are not superior when He fed them on the spot with a view to showing them kindness. And, if according to John,[210] Tertullian On Idolatry He shrank back from being made a king,[148] Novation On the Jewish Meats But labour not for the meat which perisheth, but for the meat which endureth to life eternal, which the Son of man will give you; for Him hath the Father sealed."[30] Clement of Alexandria Stromata Book I "Labour," says the Lord, "not for the meat which perisheth, but for that which endureth to everlasting life."[14] Clement of Alexandria Stromata Book III Servator autem de liberorum procreatione nil dixit, sed ad impertiendum ac communicandum cos hortatur, qui solum opibus abundare, egentibus autem nolebant opem ferre. Quamobrem dicit: "Operamini non cibum, qui petit; sed eum, qui manet in vitam aetenam."[156] Clement of Alexandria Stromata Book VI ue philosophy, having delineated as well as possible the ethical argument conveyed in them, and having exhibited what the Gnostic is in his life, proceed to show the philosophers that he is by no means impious, as they suppose, but that he alone is truly pious, by a compendious exhibition of the Gnostic's form of religion, as far as it is possible, without danger, to commit it to writing in a book of reference. For the Lord enjoined "to labour for the meat which endureth to eternity."[2] Tertullian On Fasting teaching "to labour for the meat which is permanent unto life eternal; "[106] Cyprian Treatise IV On the Lord's Prayer To those who seek God's kingdom and righteousness, He promises that all things shall be added.[57] Methodius Oration on the Psalms For just as in a golden chain the links are so intimately joined and connected together, as that the one holds the other, and is fitted on to it, and so carries on the chain-even so the miracles that have been handed down by the holy Gospels, one after the other, lead on the Church of God, which delights in festivity, and refresh it, not with the meat that perisheth, but with that which endureth unto everlasting life.[3] Constitutions of the Holy Apostles Book II Follow therefore your trades as by the by, for your maintenance, but make the worship of God your main business; as also our Lord said: "Labour not for the meat which perishes, but for that which endureth unto everlasting life."[265] The First Epistle of Clement Concerning Virginity workmen who "work not for the food that perisheth, but for that food which abideth unto life eternal; "[133] Tertullian Against Praxeas ,"[265] Constitutions of the Holy Apostles Book II And again: "This is the work of God, that ye believe on Him whom He hath sent."[266] Tertullian An Answer to the Jews meats, but fed on "angel's loaves"[60] Tertullian On the Resurrection of the Flesh impressing on (His hearers) constantly under the figure of necessary food the memory of their forefathers, who had preferred the bread and flesh of Egypt to their divine calling.[246] Clement of Alexandria The Instructor Book I For the bread of God is He that cometh down from heaven, and giveth life to the world. And the bread which I will give is My flesh, which I will give for the life of the world."[96] The Liturgy of the Blessed Apostles For He is the living and life-giving bread which cometh down from heaven, and giveth life to the whole world, of which they who eat die not; and they who receive it are saved by it, and do not see corruption, and live through it for ever; and Thou art the antidote of our mortality,[36] Tertullian On Prayer and, a little above, "The Bread is the Word of the living God, who came down from the heavens."[41] Origen Commentary on Matthew Book XII lump of teaching and of truly ancient leaven,-that according to the bare letter, and on this account not freed from those things which arise from wickedness,-which the Pharisees and Sadducees offered, of which Jesus does not wish His own disciples any longer to eat, having made for them a new and spiritual lump, offering Himself to those who gave up the leaven of the Pharisees and Sadducees and had come to Him-"the living bread which came down from heaven and gives life to the world."[36] As, therefore, the Life is also the living bread which came down from heaven and gave life to the world,[217] Clement of Alexandria The Instructor Book I Elsewhere the Lord, in the Gospel according to John, brought this out by symbols, when He said: "Eat ye my flesh, and drink my blood; "[87] Tertullian On Prayer is our Bread; because Christ is Life, and bread is life. "I am," saith He, "the Bread of Life; "[40] Hippolytus Exegetical Fragments " And whose bread is rich, if not ours? For the Lord is out bread, as He says Himself: "I am the bread of life."[32] Cyprian Treatise XII Three Books of Testimonies Against the Jews Moreover, in the Gospel according to John, the Lord says: "I am the bread of life: he that cometh to me shall not hunger, and he that trusteth in me shall never thirst."[111] Origen Commentary on John Book I "I am the true vine and My Father is the husbandman," and again, "I am the vine, ye are the branches." Add to these testimonies also the saying,[97] Tertullian Against Praxeas No man indeed was able to come to Him, except the Father attracted him; whereas every one who had heard and learnt of the Father came to Him."[269] Cyprian Epistle LXXII The Lord cries aloud, that "whosoever thirsts should come and drink of the rivers of living water that flowed out of His bosom."[13] Epistle of Ignatius to the Tarsians What man could ever say, "I came down from heaven, not to do Mine own will, but the will of Him that sent Me? "[25] Tertullian On the Resurrection of the Flesh You have (then) the restoration of the entire man, inasmuch as the Lord purposes to save that part of him which perishes, whilst he will not of course lose that portion which cannot be lost, Who will any longer doubt of the safety of both natures, when one of them is to obtain salvation, and the other is not to lose it? And, still further, the Lord explains to us the meaning of the thing when He says: "I came not to do my own will, but the Father's, who hath sent me."[225] Tertullian Against Praxeas And it is not His own will, but the Father's, which He has accomplished,[87] Tertullian On Prayer the Father's will;[27] Cyprian Treatise II On the Dress of Virgins Therefore eternal and divine things are to be followed, and all things must be done after the will of God, that we may follow the divine footsteps and teachings of our Lord, who warned us, and said, "I came down from heaven, not to do my own will, but the will of Him that sent me."[22] Cyprian Treatise IV On the Lord's Prayer And in another place He says, "I came down from heaven not to do my own will, but the will of Him that sent me."[39] Cyprian Treatise XII Three Books of Testimonies Against the Jews In the Gospel according to John: "I came not down from heaven to do mine own will, but the will of Him that sent me."[504] A Treatise of Novatian Concerning the Trinity Or when he reads: "I came not down from heaven to do mine own will, but the will of Him that sent me? "[201] Archelaus Acts of the Disputation with the Heresiarch Manes and. "I came not to do mine own will, but the will of Him that sent me; "[567] Tertullian On the Resurrection of the Flesh and in the affirmation He of course includes the promise of their safety; for if they were to be lost, where would be the use of having taken such a numerical care of them? Surely the only use lies (in this truth): "That of all which the Father hath given to me, I should lose none,"[235] Clement of Alexandria The Instructor Book I Now the Lord Himself has most clearly revealed the equality of salvation, when He said: "For this is the will of my Father, that every one that seeth the Son, and believeth on Him, should have everlasting life; and I will raise him up in the last day."[58] Tertullian A Treatise on the Soul the devil."[116] Tertullian Against Praxeas and, "No man can come to me, except the Father draw him; "[333] Hippolytus Refutation of All Heresies Book V Concerning these, he says, the Saviour has declared, "No one can come unto me, except my heavenly Father draw some one unto me."[95] Constitutions of the Holy Apostles Book VIII Let him that teaches, although he be one of the laity, yet, if he be skilful in the word and grave in his manners, teach; for "they shall be all taught of God."[167] A Treatise of Novatian Concerning the Trinity when man can neither be the bread of life, he himself being mortal, nor could he have come down from heaven, since no perishable material is established in heaven? If Christ is only man, how does He say that "no man hath seen God at any time, save He which is of God; He hath seen God? "[100] Origen Commentary on John Book X Of the flesh of this Lamb it is necessary that we should eat in the thee of the world, which is night, and the flesh is to be roast with fire, and eaten with unleavened bread; for the Word of God is not flesh and flesh only. He says, in fact, Himself,[52] Tertullian On the Flesh of Christ of the world."[197] Tertullian On the Resurrection of the Flesh Now, just before (the passage in hand), He had declared His flesh to be "the bread which cometh down from heaven,"[245] A Treatise of Novatian Concerning the Trinity when man cannot have life in him after the example of God the Father, because he is not glorious in eternity, but made with the materials of mortality? If Christ is only man, how does He say, "I am the bread of eternal life which came down from heaven,"[99] Origen Commentary on Matthew Book XI who was the Word and the living bread, it would not have been written, that "every one who eats of this bread shall live for ever."[142] Clement of Alexandria The Instructor Book I O amazing birth! O holy swaddling bands! The Word is all to the child, both father and mother and tutor and nurse. "Eat ye my flesh," He says, "and drink my blood."[89] Tertullian On Baptism in order that they who believed in His blood might be bathed with the water; they who had been bathed in the water might likewise drink the blood.[163] Hippolytus Refutation of All Heresies Book V This, he says, is what is spoken by the Saviour: "If ye do not drink my blood, and eat my flesh, ye will not enter into the kingdom of heaven; but even though," He says, "ye drink of the cup which I drink of, whither I go, ye cannot enter there."[79] Dubious Hippolytus Fragments by the offence of the word which Christ spoke, "Except a man eat my flesh, and drink my blood, he is not worthy of me."[154] Cyprian Treatise IV On the Lord's Prayer efore, He says, that whoever shall eat of His bread shall live for ever; as it is manifest that those who partake of His body and receive the Eucharist by the right of communion are living, so, on the other hand, we must fear and pray lest any one who, being withheld from communion, is separate from Christ's body should remain at a distance from salvation; as He Himself threatens, and says, "Unless ye eat the flesh of the Son of man, and drink His blood, ye shall have no life in you."[48] Cyprian Treatise XII Three Books of Testimonies Against the Jews Moreover, He says in the same place: "Except ye eat the flesh of the Son of man, and drink His blood, ye shall have no life in you."[113] Also in the same place: "Unless ye eat the flesh of the Son of man, and drink His blood, ye shall not have life in you."[546] Origen Commentary on John Book VI " To this we reply that, as the Word of God in His character as something to be drunk is to one set of men water, and to another wine, making glad the heart of man, and to others blood, since it is said,[125] Origen Commentary on John Book X " The Evangelist here agrees with Paul, and both are involved in the difficulties we spoke of above. But on the other hand we have to say that if the Word became flesh, and the Lord says,[51] Clement of Alexandria The Instructor Book I For those who are full-grown are said to drink, babes to suck. "For my blood," says the Lord, "is true drink."[81] Pseudo-Gregory Thaumaturgus Twelve Topics on the Faith and, "My flesh is meat indeed, and my blood is drink indeed; "[28] Pseudo-Gregory Thaumaturgus Twelve Topics on the Faith and, "He that eateth my flesh, and drinketh my blood, hath eternal life? "[29] Cyprian Treatise IV On the Lord's Prayer If any man eat of my bread, he shall live for ever: and the bread which I will give is my flesh, for the life of the world."[47] A Treatise of Novatian Concerning the Trinity If Christ is only man, why does He say, "What if ye shall see the Son of man ascending thither where He was before? "[101] Theophilus to Autolycus Book I Therefore, do not be sceptical, but believe; for I myself also used to disbelieve that this would take place, but now, having taken these things into consideration, I believe. At the same time, I met with the sacred Scriptures[20] Tertullian Against Marcion Book IV of our heretic. Now, that the very Lord Himself of all might, the Word and Spirit of the Father,[671] Tertullian On the Resurrection of the Flesh He says, it is true, that "the flesh profiteth nothing; "[242] for the kingdom of God; "the flesh profiteth nothing."[373] A Treatise Against the Heretic Novatian by an Anonymous Bishop That Judas, who was chosen among the apostles, who was always of one mind and faithful in the house of God, himself subsequently betrayed God.[54] Cyprian Epistle LXXII r with blaspheming heretics, to wish to maintain and assert, that one who blasphemes and gravely sins against the Father and the Lord and God of Christ, can receive remission of sins in the name of Christ? What, moreover, is that, and of what kind is it, that he who denies the Son of God has not the Father, and he who denies the Father should be thought to have the Son, although the Son Himself testifies, and says, "No man can come unto me except it were given unto him of my Father? "[26] Tertullian The Prescription Against Heretics Let the chaff of a fickle faith fly off as much as it will at every blast of temptation, all the purer will be that heap of corn which shall be laid up in the garner of the Lord. Did not certain of the disciples turn back from the Lord Himself,[27] Tertullian The Prescription Against Heretics they continued in His company to the very last, after He had gently inquired of them whether they also would go away.[30] Cyprian Epistle LIV And yet He did not rebuke them when they went away, nor even severely threaten them; but rather, turning to His apostles, He said, "Will ye also go away? "[29] Cyprian Epistle LXVIII And the Lord also in the Gospel, when disciples forsook Him as He spoke, turning to the twelve, said, "Will ye also go away? "then Peter answered Him, "Lord, to whom shall we go? Thou hast the word of eternal life; and we believe, and are sure, that Thou art the Son of the living God."[20] A Treatise Against the Heretic Novatian by an Anonymous Bishop Read and teach: whom of those who had failed or denied Him, while He was still with them, did our Lord deny? Yet also to the others of the disciples who had remained with Him He saith, "Will ye also go away? "[26] Constitutions of the Holy Apostles Book VI And again: "Will ye also go away? "[125] Tertullian The Prescription Against Heretics but because they knew that He was the Word of Life, and was come from God,[29] Origen Commentary on Matthew Book XII who were always with Him and had seen all the wonderful things which He did, and who bore testimony to His words that they were words of eternal life,[125] Irenaeus Against Heresies Book III and in His name shall the Gentiles trust."[140] Epistle of Ignatius to the Antiochians Whosoever, therefore, declares that there is but one God, only so as to take away the divinity of Christ, is a devil,[22] Tertullian An Answer to the Jews First, He was clad in "sordid attire," that is, in the indignity of passible and mortal flesh, when the devil, withal, was opposing himself to Him-the instigator, to wit, of Judas the traitor[337] Tertullian On the Flesh of Christ answer denies His mother and brethren for the present, as even Apelles might learn. "The Lord's brethren had not yet believed in Him."[109] Origen Against Celsus Book VI Now who is there that is capable of giving even moderate attention to affairs-not merely among the believers on Jesus, but among the rest of mankind-that would not laugh at Celsus, on hearing that Jesus, who was born and brought up among the Jews, and was supposed to be the son of Joseph the carpenter, and who had not studied literature-not merely that of the Greeks, but not even that of the Hebrews-as the truth-loving Scriptures testify regarding Him,[91] Origen Commentary on Matthew Book X And perhaps by these things is indicated a new doubt concerning Him, that Jesus was not a man but something diviner, inasmuch as He was, as they supposed, the son of Joseph and Mary, and the brother of four, and of the others-the women-as well, and yet had nothing like to any one of His kindred, and had not from education and teaching come to such a height of wisdom and power. For they also say elsewhere, "How knoweth this man letters having never learned? "[111] Clement of Alexandria Stromata Book I "And my doctrine is not Mine," saith the Lord, "but the Father's which sent me." And of those who steal He says: "But he that speaketh of himself, seeketh his own glory."[198] Clement of Alexandria Stromata Book I For the teaching of piety is a gift, but faith is grace. "For by doing the will of God we know the will of God."[84] Origen Commentary on John Book I " And if we do not find Him to be righteousness absolutely as He is the wisdom and the power of God absolutely, then we must enquire whether to Christ Himself, as the Father is santification, so the Father is also righteousness. There is, we know, no unrighteousness with God;[175] Victorinus On the Creation of the World which Sabbath He in His body abolished, although, nevertheless, He had formerly Himself commanded Moses that circumcision should not pass over the eighth day, which day very frequently happens on the Sabbath, as we read written in the Gospel.[7] Constitutions of the Holy Apostles Book II But it is the duty of the bishop to judge rightly, as it is written, "Judge righteous judgment; "[179] Irenaeus Against Heresies Book III This is also the reason why, when men were often desirous to take Him, it is said, "No man laid hands upon Him, for the hour of His being taken was not yet come; "[293] Tertullian An Answer to the Jews " Undoubtedly, by not receiving Christ, the "fount of water of life," they have begun to have "worn-out tanks," that is, synagogues for the use of the "dispersions of the Gentiles,"[286] Tertullian An Answer to the Jews "because these two evils hath My People done; Me," He says, "they have quite forsaken, the fount of water of life,[285] Tertullian On Baptism ;[85] Five Books in Reply to Marcion The waters of the living fount,[119] Cyprian Epistle LXII " And that it might be more evident that the Lord is speaking there, not of the cup, but of baptism, the Scripture adds, saying, "But this spake He of the Spirit, which they that believe on Him should receive."[17] Cyprian Treatise XII Three Books of Testimonies Against the Jews He that believeth on me, as the Scripture saith, out of his belly shall flow rivers of living water."[112] Origen Commentary on John Book VI He, then, understanding in this way the prophecy about himself spoken by Isaiah the prophet, says he is a voice, not crying in the wilderness, but "of one crying in the wilderness," of Him, namely, who stood and cried,[58] Firstly, then, stands the Father, being without any turning or change; and then stands also His Word, always carrying on His work of salvation, and even when He is in the midst of men, not comprehended, and not even seen. He stands, also, teaching, and inviting all to drink from His abundant spring, for[109] Epistle of Ignatius to the Romans but there is within me a water that liveth and speaketh,[50] Hippolytus Dogmatical and Historical Fragments and diffused Himself as a river,[376] A Treatise on Re-Baptism by an Anonymous Writer And also to those who are made lawful believers, the baptism of their own blood is wanting without mischief, because, being baptized in the name of Christ, they have been redeemed with the most precious blood of the Lord; since both of these rivers of the baptism of the Lord proceed out of one and the same fountain, that every one who thirsts may come and drink, as says the Scripture, "From his belly flowed rivers of living water; "[45] The Letter of the Churches of Vienna and Lugdunum And these indeed were burned, but he himself remained inflexible and unyielding, firm in his confession, being bedewed and strengthened by the heavenly fountain of the water of life which issues from the belly of Christ.[17] Irenaeus Against Heresies Book V The Father is indeed above all, and He is the Head of Christ; but the Word is through all things, and is Himself the Head of the Church; while the Spirit is in us all, and He is the living water,[159] Tertullian On Baptism Accordingly, in the Acts of the Apostles, we find that men who had "John's baptism" had not received the Holy Spirit, whom they knew not even by hearing.[104] A Treatise on Re-Baptism by an Anonymous Writer For, speaking of these rivers, the Lord set this forth, signifying the Holy Spirit whom they should receive who should believe on Him: "But the Spirit was not yet given, because Jesus was not yet glorified."[46] Origen Commentary on Matthew Book XII You will consider, therefore, if he spake these things as in a trance, being filled with the spirit which moved him to say these things, which could not be a Holy Spirit; for John taught in the Gospel that, before the resurrection of the Saviour, no one had the Holy Spirit, saying, "For the Spirit was not yet, because Jesus was not yet glorified."[242] Origen Against Celsus Book I " It is stated also in the Gospel according to John, that the Jews declared that the Christ was to be born in Bethlehem, "whence David was."[96] Constitutions of the Holy Apostles Book II And when the elders had set another woman which had sinned before Him, and had left the sentence to Him, and were gone out, our Lord, the Searcher of the hearts, inquiring of her whether the elders had condemned her, and being answered No, He said unto her: "Go thy way therefore, for neither do I condemn thee."[128] The Second Epistle of Pope Callistus Let him see to it that he sin no more, that the sentence of the Gospel may abide in him: "Go, and sin no more."[24] Clement of Alexandria Stromata Book I are illuminated by the dawn of Light.[150] Cyprian Epistle LXII For if we are priests of God and of Christ, I do not know any one whom we ought rather to follow than God and Christ, since He Himself emphatically says in the Gospel, "I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life."[44] Cyprian Treatise X On Jealousy and Envy For he goeth unconsciously to Gehenna, in ignorance and blindness; he is hurrying into punishment, departing, that is, from the light of Christ, who warns and says, "I am the light of the world. He that followeth me shall not walk in darkness, but shall have the light of life."[26] Cyprian Treatise XII Three Books of Testimonies Against the Jews Whence, in the Gospel according to John, the Lord says: "I am the light of the world. He that will follow me shall not walk in darkness, but shall have the light of life."[177] The Testaments of the Twelve Patriarchs III What shall all the Gentiles do if ye be darkened in ungodliness? So shall ye bring a curse upon our race for whom came the light of the world, which was given among you for the lighting up of every man.[23] A Treatise of Novatian Concerning the Trinity If Christ is only man, how is it that He says, "Though I bear record of myself, yet my record is true: because I know whence I came, and whither I go; ye know not whence I came, and whither I go. Ye judge after the flesh? "[103] Tertullian Against Praxeas When, however, He declares that He is not alone, and uses these words, "but I and the Father that sent me,"[277] A Treatise of Novatian Concerning the Trinity Or when he finds it placed side by side with others: "Moreover, in your law it is written that the witness of two is true. I bear witness of myself, and the Father who sent me beareth witness of me? "[204] A Treatise of Novatian Concerning the Trinity If Christ is only man, how does He say, "Ye are from below, I am from above; ye are of this world, I am not of this world? "[104] Clement of Alexandria Stromata Book V This, then, is to be believed, according to Plato, though it is announced and spoken "without probable and necessary proofs," but in the Old and New Testament. "For except ye believe," says the Lord, "ye shall die in your sins."[157] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also the Lord in the Gospel: "For if ye believe not that I am He, ye shall die in your sins."[36] 2 Clement ,[139] Tertullian Against Praxeas He has also heard and seen all things with the Father; and what He has been commanded by the Father, that also does He speak.[86] "He that sent me," says He, "is true; and I am telling the world those things which I have heard of Him."[282] Tertullian Against Praxeas Himself says: "Then shall ye know that I am He and that I am saying nothing of my own self; but that, as my Father hath taught me, so I speak, because He that sent me is with me."[286] Epistle of Ignatius to the Ephesians For even Jesus Christ does all things according to the will of the Father, as He Himself declares in a certain place, "I do always those things that please Him."[29] Cyprian Treatise IX On the Advantage of Patience and again, "If ye continue," saith He, "in my word, ye shall be truly my disciples; and ye shall know the truth, and the truth shall make you free."[28] Cyprian Treatise XI Exhortation to Martyrdom Addressed to Fortunatus And again: "If ye shall abide in my word, ye shall be my disciples indeed; and ye shall know the truth, and the truth shall make you free."[56] Origen Commentary on Matthew Book XII From the words in John, "If ye abide in My word, ye shall know the truth, and the truth shall make you free,"[117] Clement of Alexandria Stromata Book II And the expression, "Ye have sold yourselves to your sins," agrees with what is said above: "Every one, then, who committeth sin is a slave; and the slave abideth not in the house for ever. But if the Son shall make you free, then shall ye be free, and the truth shall make you free."[53] Irenaeus Against Heresies Book III He does not call mammon Lord when He says, "Ye cannot serve two masters; "but He teaches His disciples who serve God, not to be subject to mammon, nor to be ruled by it. For He says, "He that committeth sin is the slave of sin."[59] Cyprian Treatise IV On the Lord's Prayer Nor can a sinful people be a son; but the name of sons is attributed to those to whom remission of sins is granted, and to them immortality is promised anew, in the words of our Lord Himself: "Whosoever committeth sin is the servant of sin. And the servant abideth not in the house for ever, but the son abideth ever."[30] Lactantius Divine Institutes Book II or venerate the earth, or make over[246] Recognitions of Clement V And, therefore, seeing that the prophetic sayings are fulfilled even in yourselves, you rightly believe in Him alone, you rightly wait for Him, you rightly inquire concerning Him, that you not only may wait for Him, but also believing, you may obtain the inheritance of His kingdom; according to what Himself said, that every one is made the servant of him to whom he yields subjection.[8] Origen Commentary on Matthew Book XIII for the sons of the kings of the earth are not free, since "every one that committeth sin is the bond-servant of sin,"[90] Clement of Alexandria The Instructor Book I And do not reprehend me when I profess to know God; for so it was deemed right to speak to the Word, and He is free.[49] Irenaeus Against Heresies Book III But again, those who assert that He was simply a mere man, begotten by Joseph, remaining in the bondage of the old disobedience, are in a state of death having been not as yet joined to the Word of God the Father, nor receiving liberty through the Son, as He does Himself declare: "If the Son shall make you free, ye shall be free indeed."[357] Origen Commentary on John Book VI What he knew and what he did appears again in those who are his sons, as the Scripture teaches those who have ears to hear,[12] Tertullian On the Flesh of Christ : "But now ye seek to kill me, a man that hath told you the truth; "[211] Origen Against Celsus Book I and employs other terms of similar import; and when He says respecting His being clothed with a human body, "And now ye seek to kill Me, a man that hath told you the truth,"[132] Origen Against Celsus Book II We have mentioned in the preceding pages that there are some of the declarations of Jesus which refer to that Being in Him which was the "first-born of every creature," such as, "I am the way, and the truth, and the life," and such like; and others, again, which belong to that in Him which is understood to be man, such as, "But now ye seek to kill Me, a man that hath told you the truth which I have heard of the Father."[76] Origen Against Celsus Book VII And Jesus Himself, who knew perfectly that one who was to die must be a man, said to His accusers: "But now ye seek to kill Me, a man that hath spoken unto you the truth which I heard of God."[21] Pseudo-Gregory Thaumaturgus Twelve Topics on the Faith How could one say that Christ is perfect man and also God the Word in the way of separation, when the Lord Himself says, "Why seek ye to kill me, a man that hath told you the truth, which I have heard of God? "[21] A Treatise of Novatian Concerning the Trinity d, and spoke of His divinity alone, which is not of the world: so that in proportion as they had inclined to believe Him to be only man, in that proportion Christ might draw them to consider His divinity, so as to believe Him to be God, desirous to overcome their incredulity concerning His divinity by omitting in the meantime any mention of His human condition, and by setting before them His divinity alone. If Christ is man only, how does He say, "I proceeded forth and came from God,"[105] Epistle of Ignatius to the Philadelphians If any one preaches the one God of the law and the prophets, but denies Christ to be the Son of God, he is a liar, even as also is his father the devil,[48] If any one confesses Christ Jesus the Lord, but denies the God of the law and of the prophets, saying that the Father of Christ is not the Maker of heaven and earth, he has not continued in the truth any more than his father the devil,[50] Irenaeus Against Heresies Book V Besides, the Lord declares that "the devil is a liar from the beginning, and the truth is not in him."[198] For they died who tasted of the tree; and the serpent is proved a liar and a murderer, as the Lord said of him: "For he is a murderer from the beginning, and the truth is not in him."[205] Clement of Alexandria Stromata Book I He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own; for he is a liar, and the father of it."[191] Tertullian Against Praxeas the Son of God, most likely I should never have condescended to deal with Him." However, he is himself a liar from the beginning,[6] Hippolytus Refutation of All Heresies Book V he alludes to that one from whom the Son deriving his characteristics has transferred them hither. When, however, (Jesus) remarks, "Your father is a murderer from the beginning,"[191] Cyprian Treatise IV On the Lord's Prayer For he was a murderer from the beginning, and abode not in the truth, because there is no truth in him."[27] Archelaus Acts of the Disputation with the Heresiarch Manes is a liar and a murderer from the beginning,"[103] : Is not that word also to the same effect which Jesus spake to the disciples, when He was demonstrating those men to be unbelieving: "Ye are of your father the devil, and the lusts of your father ye will do? "[254] For "he was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it."[255] 32. Moreover, as to this word which is written in the Gospel, "Ye are of your father the devil,"[288] Wherefore, as certain men were inclined to yield obedience to his wishes, they were addressed in these terms by the Saviour: "Ye are of your father the devil, and the lusts. of your father ye will do."[296] : In the first place, admit that the account of what we have adduced is true, and then I will give you proof about the "father of him."[308] Thus, on the one hand, they are called sons of that wicked one, so long as they are still yielding obedience to his service; but, on the other hand, they are called fathers if they have attained to the perfeCtion of iniquity. For it is with this view that our Lord says to the Pharisees, "Ye are of your father the devil,"[317] Constitutions of the Holy Apostles Book II For those destroying wolves soon address themselves to any one that is cast out of the Church, and esteem him as a lamb delivered for them to devour, reckoning his destruction their own gain. For he that is "their father, the devil, is a murderer."[116] Pope Anterus The Epistle I should wish, my dearest brethren, always to receive the glad account of your sincere love and peace, so that the signs of your welfare might be promoted in turn by the dissemination of our letters among you, if our ancient enemy should give us quiet and deliverance from his attacks; who was a liar from the beginning,[2] Origen Commentary on Matthew Book XII But if it were a lie, you will seek to know who caused the lie to be spoken; and especially since according to John, "When he speaketh a lie he speaketh of his own; for he is a liar and the father thereof; "[247] Epistle of Ignatius to the Trallians and lived upon earth without sin. For says He, "Which of you convicteth me of sin? "[63] Origen de Principiis Book II Nay, the Lord Himself also said, "Which of you will convince Me of sin? "[91] Arnobius Against the Heathen Book I can accuse of any crime?[145] Arnobius Against the Heathen Book II For we shall show that Christ did not teach the nations impiety, but delivered ignorant and wretched then from those who most wickedly wronged them.[16] A Treatise of Novatian Concerning the Trinity If Christ is only man, how does He say, "If any man shall keep my word, he shall not see death for ever? "[109] Pseudo-Gregory Thaumaturgus Twelve Topics on the Faith and, "He that believeth on me shall not see death, but he shall behold the life eternal? "[19] Tertullian Against Praxeas again, "If I honour myself, my honour is nothing: it is my Father that honoureth me, of whom ye say, that He is your God: yet ye have not known Him, but I know Him; and if I should say, I know Him not, I shall be a liar like unto you; but I know Him, and keep His saying."[291] Epistle of Ignatius to the Magnesians and again, "Your father Abraham rejoiced to see My day, and he saw it, and was glad; for before Abraham was, I am; "[55] Irenaeus Against Heresies Book II existing before all, and going before all.[152] For when the Lord said to them, "Your father Abraham rejoiced to see My day; and he saw it, and was glad," they answered Him, "Thou art not yet fifty years old, and hast Thou seen Abraham? "[157] Irenaeus Against Heresies Book IV And teaching this very thing, He said to the Jews: "Your father Abraham rejoiced that he should see my day; and he saw it, and was glad"[54] Since, therefore, Abraham was a prophet and saw in the Spirit the day of the Lord's coming, and the dispensation of His suffering, through whom both he himself and all who, following the example of his faith, trust in God, should be saved, he rejoiced exceedingly. The Lord, therefore, was not unknown to Abraham, whose day he desired to see;[58] The Gospel of Pseudo-Matthew I will tell you greater things, that you may wonder more. I have seen Abraham, whom you call your father, and have spoken with him; and he has seen me.[60] Origen Commentary on John Book II so also we are to understand it was in these earlier times. Hence "Abraham rejoiced to see the day of Christ, and he saw it and was glad."[105] Clement of Alexandria The Instructor Book III And that the Lord Himself was uncomely in aspect, the Spirit testifies by Esaias: "And we saw Him, and He had no form nor comeliness but His form was mean, inferior to men."[6] Epistle of Ignatius to the Tarsians And how, again, could such an one declare: "Before Abraham was, I am? "[23] Irenaeus Against Heresies Book IV But the Word of God did not accept of the friendship of Abraham, as though He stood in need of it, for He was perfect from the beginning ("Before Abraham was," He says, "I am"[162] Fragments from the Lost Writings of Irenaeus And as He was the son of David, so was He also the Lord of David. And as He was from Abraham, so did He also exist before Abraham.[109] Origen Against Celsus Book VIII for we believe Himself when He says, "Before Abraham was, I am."[25] A Treatise of Novatian Concerning the Trinity But although it is not possible to maintain that one who is himself mortal can make another immortal, yet this word of Christ not only sets forth, but affords immortality: certainly He is not man only who gives immortality, which if He were only man He could not give; but by giving divinity by immortality, He proves Himself to be God by offering divinity, which if He were not God He could not give. If Christ was only man, how did He say, "Before Abraham was, I Am? "[110] Pseudo-Gregory Thaumaturgus Twelve Topics on the Faith How could it be said that the Son of God who is before the ages, and He who has appeared in these last times, are different, when the Lord Himself says, "Before Abraham was, I am; "[11] Fragments from the Lost Writings of Irenaeus And as He was capable of being handled and touched, so again did He, in a non-apprehensible form, pass through the midst of those who sought to injure Him,[111] Irenaeus Against Heresies Book II They also maintain that the Saviour exhibited an emblem of this mystery in the case of that man who was blind from his birth,[93] Constitutions of the Holy Apostles Book V He that supplied a defective part to him that was born blind from clay and spittle,[59] Origen Commentary on John Book I apostles and prophets and evangelists (gospellers), pastors and teachers, we must first enquire what was the office of the evangelist, and mark that it is not only to narrate how the Saviour cured a man who was blind from his birth,[19] Clementine Homily XIX in regard to the man who was blind from his birth, and recovered his sight, if this man sinned, or his parents, that he should be born blind, answered, `Neither did he sin at all, nor his parents, but that the power of God might be made manifest through him in healing the sins of ignorance.'[68] Irenaeus Against Heresies Book V And therefore, when His disciples asked Him for what cause the man had been born blind, whether for his own or his parents' fault, He replied, "Neither hath this man sinned, nor his parents, but that the works of God should be made manifest in him."[133] Tertullian Against Praxeas ; "[293] Origen Commentary on John Book I He is, indeed, the most determining and distinguished part of that world, and, as we may say, the sun who makes the great day of the Lord. In view of this day He says to those who partake of His light, "Work[123] The Testaments of the Twelve Patriarchs III What shall all the Gentiles do if ye be darkened in ungodliness? So shall ye bring a curse upon our race for whom came the light of the world, which was given among you for the lighting up of every man.[23] Gospel of Nicodemus I The Acts of Pilate Another, again, standing in the midst, said: I was born blind; and as Jesus was going along the road, I cried to him, saying, Have mercy upon me, Lord, thou son of David. And he took clay, and anointed mine eyes; and straight, way I received my sight.[86] Irenaeus Against Heresies Book V And inasmuch as man, with respect to that formation which, was after Adam, having fallen into transgression, needed the layer of regeneration, [the Lord] said to him [upon whom He had conferred sight], after He had smeared his eyes with the clay, "Go to Siloam, and wash; "[137] Lactantius Divine Institutes Book IV And He performed all these things not by His hands, or the application of any remedy,[174] Irenaeus Against Heresies Book V and Lazarus, who had lain four days in the tomb,[97] Cyprian Epistle LXIII Those, therefore, who have brought grievous sins upon themselves, that is, who, by sacrificing to idols, have offered sacrilegious sacrifices, cannot claim to themselves the priesthood of God, nor make any prayer for their brethren in His sight; since it is written in the Gospel, "God heareth not a sinner; but if any man be a worshipper of God, and doeth His will, him He heareth."[9] Cyprian Epistle LXVII who, holily and worthily offering sacrifices to God, may be heard in the prayers which they make for the safety of the Lord's people, since it is written, "God heareth not a sinner; but if any man be a worshipper of God, and doeth His will, him He heareth."[11] Cyprian Epistle LXIX Besides, what prayer can a priest who is impious and a sinner offer for a baptized person? since it is written, "God heareth not a sinner; but if any man be a worshipper of God, and doeth His will, him He heareth."[15] Seventh Council of Carthage Under Cyprian said: It is written, "God heareth not a sinner."[107] Origen Against Celsus Book VII This twofold kind of vision in us was familiar to our Saviour, who says," For judgment I am come into this world, that they which see not, might see, and that they which see might be made blind,"[95] Excerpt on Edessa from the History of the Church "Blessed is he that hath believed in me, not having seen me. For it is written[22] Clement of Alexandria Stromata Book V But he that entereth in by the door is the shepherd of the sheep. To him the porter openeth." Then the Lord says in explanation, "I am the door of the sheep."[162] A Treatise Against the Heretic Novatian by an Anonymous Bishop hes of poverty, whoever he may be, that, forsaking the Church of Christ, with his darkened reason does not shrink from being turned to those rash leaders of schisms and authors of dissension, whom John calls antichrists, whom the Evangelist likens to chaff, whom the Lord Christ characterizes as thieves and robbers, as He Himself declares in the Gospel, saying that "he who entereth not by the door into the sheep-fold, but goeth down by some other way, the same is a thief and a robber."[3] A Letter from Origen to Gregory And applying yourself thus to the study of the things of God, with faithful prejudgments such as are well pleasing to God, knock at its locked door, and it will be opened to you by the porter, of whom Jesus says, "To him the porter opens."[4] Clementine Homily III that is, who are seeking the truth, and not finding it; and again, `My sheep hear my voice; '[47] Letter of Origen to Gregory For we require to study the divine writings deeply, lest we should speak of them faster than we think; and while you study these divine works with a believing and God-pleasing intention, knock at that which is closed in them, and it shall be opened to thee by the porter, of whom Jesus says,[5] Hippolytus Refutation of All Heresies Book V For as he brought down from above the paternal marks, so again he carries up from thence those marks roused from a dormant condition and rendered paternal characteristics, substantial ones from the unsubstantial Being, transferring them hither from thence. This, he says, is what is spoken: "I am the door."[192] Clement of Alexandria Stromata Book I Chapter XVII.-On the Saying of the Saviour, "All that Came Before Me Were Thieves and Robbers."[189] Origen Against Celsus Book VII To explain this fully, and to justify the conduct of the Christians in refusing homage to any object except the Most High God, and the First-born of all creation, who is His Word and God, we must quote this from Scripture, "All that ever came before Me are thieves and robbers: but the sheep did not hear them; "and again, "The thief cometh not, but for to steal, and to kill, and to destroy; "[156] Hippolytus Refutation of All Heresies Book VI On account of this, he says, the Saviour observes: "All that came before me are thieves and robbers."[94] A Treatise Against the Heretic Novatian by an Anonymous Bishop Moreover, in the same He also says, "All who have come are thieves and robbers."[4] Origen Commentary on John Book I The words, therefore, "If I had not come and spoken to them, they would not have had sin, but now they have no cloak for their sin," are to be understood in the former sense; but the words,[188] Origen Commentary on Matthew Book X And so neither can thieves in regard to whom the Saviour said, "All that came before Me are thieves and robbers,"[79] Epistle of Ignatius to the Philadelphians the Sacrifice, the Door[82] Clement of Alexandria Exhortation to the Heathen with wool and purple; but wreathing thy brows with righteousness, and encircling them with the leaves of temperance, set thyself earnestly to find Christ. "For I am," He says, "the door,"[19] Hippolytus Refutation of All Heresies Book V On account of this, he says, Jesus uses the words, "I am the true gate."[88] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the same place: "I am the door: by me if any man shall enter in, he shall be saved."[293] Also in the same place: "I am the door: by me if any man enter in, he shall be saved."[544] Arnobius Against the Heathen Book II The Almighty Master of the world has determined that this should be the way of salvation,-this the door, so to say, of life; by Him[465] Clementine Homily III Wherefore He, being the true Prophet, said, `I am the gate of life;[45] Origen Commentary on John Book I " But the door also is a good, through which one enters into the highest blessedness. Now Christ says:[49] Origen Commentary on Matthew Book XII Notwithstanding, these gates have a certain power by which they gain the mastery over some who do not resist and strive against them; but they are overcome by others who, because they do not turn aside from Him who said, "I am the door,"[90] Pseudo-Gregory Thaumaturgus Twelve Topics on the Faith and, "I am come that they might have life; "[18] Epistle of Ignatius to the Philadelphians the Key, the Shepherd,[81] Clement of Alexandria The Instructor Book I He is called Jesus: Sometimes He calls Himself a shepherd, and says, "I am the good Shepherd."[108] -and with benevolence, for He alone gave Himself a sacrifice for us: "For the good Shepherd giveth His life for the sheep; "[262] Clement of Alexandria Stromata Book I As then we say that it belongs to the shepherd's art to care for the sheep; for so "the good shepherd giveth his life for the sheep; "[316] Tertullian On Modesty and the `good shepherd' is Christ;[83] Genuine Acts of Peter of Alexandria then, perceiving the cruel device of the tribunes, who, in order to bring about his death, were willing to put to the sword the whole Christian multitude that was present, was unwilling that they should together with him taste the bitterness of death, but as a faithful servant imitating his Lord and Saviour, whose acts were even as his words, "The good Shepherd giveth His life for the sheep,"[20] Constitutions of the Holy Apostles Book II For "the good shepherd lays down his life for the sheep; but he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, that is, the devil, and he leaveth the sheep, and fleeth, and the wolf seizes upon them."[109] Tertullian De Fuga in Persecutione But Christ, confirming these foreshadowings Himself, adds: "The bad shepherd is he who, on seeing the wolf, flees, and leaves the sheep to be torn in pieces."[44] The First Epistle of Clement Concerning Virginity workmen who shall be such as the apostles; workmen who imitate the Father, and the Son, and the Holy Spirit; who are concerned for the salvation of men; not "hireling"[134] Tertullian Against Praxeas In a later passage He declares that He is known by the Father, and the Father by Him;[295] Alexander Epistles on the Arian Heresy Now concerning their blasphemous assertion who say that the Son does not perfectly know the Father, we need not wonder: for having once purposed in their mind to wage war against Christ, they impugn also these words of His, "As the Father knoweth Me, even so know I the Father."[59] Clement of Alexandria The Instructor Book I For the babes are simple, being figuratively described as sheep. "And they shall all," it is said, "be one flock, and one shepherd."[109] Clement of Alexandria Stromata Book VI "And other sheep there are also," saith the Lord, "which are not of this fold "[200] Cyprian Epistle LXXV and one shepherd."[14] Cyprian Treatise I On the Unity of the Church Who, then, is so wicked and faithless, who is so insane with the madness of discord, that either he should believe that the unity of God can be divided, or should dare to rend it-the garment of the Lord-the Church of Christ? He Himself in His Gospel warns us, and teaches, saying, "And there shall be one flock and one shepherd."[26] The Divine Liturgy of the Holy Apostle and Evangelist Mark remember in Thy good mercy the Holy and only Catholic and Apostolic Church throughout the whole world, and all Thy people, and all the sheep of this fold.[39] Revelation of Saint John the Theologian As I said before, And other sheep I have, which are not of this fold, that is, men who have been made like the angels through their excellent course of life; them also must I bring, and they will hear my voice, and there shall be one fold, one shepherd.[53] Hippolytus Refutation of All Heresies Book X an incarnation. And he is disposed (to maintain), that He who was seen in the flesh and was crucified[24] Pseudo-Gregory Thaumaturgus Twelve Topics on the Faith How could one say that Christ assumed the man only in part, when the Lord Himself says, "I lay down my life, that I might take it again, for the sheep; "[27] Origen de Principiis Book II But since, agreeably to the faculty of free-will, variety and diversity characterized the individual souls, so that one was attached with a warmer love to the Author of its being, and another with a feebler and weaker regard, that soul (anima) regarding which Jesus said, "No one shall take my life (animam) from me,"[82] from Me, but I lay it down of Myself."[156] Origen de Principiis Book IV is most clearly shown by the Saviour in the Gospels, when He said, "No man taketh my life from me, but I lay it down of myself. I have power to lay down my life, and I have power to take it again."[35] Origen Against Celsus Book II oured to calumniate them by comparing them to acts of sorcery, should have manifested also in His death some greater display of divine power, so that His soul, if it pleased, might leave its body, and having performed certain offices out of it, might return again at pleasure? And such a declaration is Jesus said to have made in the Gospel of John, when He said: "No man taketh My life from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again."[58] Origen Against Celsus Book III But my Jesus said regarding His own soul (which was separated from the body, not by virtue of any human necessity, but by the miraculous power which was given Him also for this purpose): "No one taketh my life from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again."[103] Hippolytus Dogmatical and Historical Fragments And He who is inseparable from the Father cries to the Father, and commends to Him His spirit; and bowing His head, He gives up the ghost, who said, "I have power to lay down my life, and I have power to take it again; "[290] and because He was not overmastered by death, as being Himself Life, He said this: "I lay it down of myself."[291] Cyprian Treatise VI On the Vanity of Idols Therefore the course of events fulfilled the promise. For when crucified, the office of the executioner being forestalled,[19] Cyprian Treatise XII Three Books of Testimonies Against the Jews I have the power of laying it down, and I have the power of taking it again. For this commandment I have received from my Father."[281] A Treatise of Novatian Concerning the Trinity Or when, in another passage, and on another subject, He declares, "I have power to lay down my life, and again to take it up; for this commandment I have received of my Father."[167] Dionysius The Gospel According to Luke And accordingly, as by the intensity of the supplication and the severe agony, so also by the dense and excessive sweat, he made the facts patent, that the Saviour was man by nature and in reality, and not in mere semblance and appearance, and that He was subject to all the innocent sensibilities natural to men. Nevertheless the words, "I have power to lay down my life, and I have power to take it again,"[17] Acts and Martyrdom of the Holy Apostle Andrew And in order that He might most fully explain that He willingly underwent the passion, He said to us,[5] Origen Commentary on John Book VI And He who led this lamb to the slaughter was God in man, the great High-Priest, as he shows by the words:[157] The Gospel of the Nativity of Mary And it came to pass that the festival of the dedication[1] Origen Against Celsus Book I And since He avoided unnecessary talk about Himself, and preferred to show by acts rather than words that He was the Christ, the Jews for that reason said to Him, "If Thou art the Christ, tell us plainly."[91] Tertullian Against Marcion Book II for Christ's own definition[72] Clement of Alexandria Stromata Book VI -deemed worthy of another fold and mansion, in proportion to their faith. "But My sheep hear My voice,"[201] Tertullian On Modesty , who up to that time had no existence? Else, what kind of (hypothesis) is it that the Lord, like a quibbler in answering, omitting the present subject-matter which it was His duty to refute, should spend His labour about one yet future? "But a `sheep' properly means a Christian,[81] A Treatise of Novatian Concerning the Trinity If Christ was only man, how does He say, "And I know them, and my sheep follow me; and I give unto them eternal life, and they shall never perish? "[111] Archelaus Acts of the Disputation with the Heresiarch Manes I know who are ours; for "my sheep," He says, "hear my voice."[205] Constitutions of the Holy Apostles Book VIII which Thou hast redeemed with the precious blood of Thy Christ; be Thou their protector, aider, provider, and guardian, their strong wall of defence, their bulwark and security. For "none can snatch out of Thy hand: "[80] Tertullian Against Hermogenes and "I and my Father are one."[186] Tertullian Against Praxeas and never separate from the Father, or other than the Father, since "I and the Father are one."[91] so in the Gospel they simply keep in view the Lord's answer to Philip, "I and my Father are one; "[241] -even in the same in which it was said in a previous passage, "I and my Father are one."[330] as it is said, "I and my Father are One,"[350] Tertullian On Prayer " That appellation is one both of filial duty and of power. Again, in the Father the Son is invoked; "for I," saith He, "and the Father are One."[12] Origen Against Celsus Book VIII But they pay excessive reverence to one who has but lately appeared among men, and they think it no offence against God if they worship also His servant." To this we reply, that if Celsus had known that saying," I and My Father are one,"[20] Cyprian Epistle LXXV And therefore the Lord, suggesting to us a unity that comes from divine authority, lays it down, saying, "I and my Father are one."[12] Cyprian Treatise I On the Unity of the Church He who breaks the peace and the concord of Christ, does so in opposition to Christ; he who gathereth elsewhere than in the Church, scatters the Church of Christ. The Lord says, "I and the Father are one; "[21] A Treatise of Novatian Concerning the Trinity Moreover, if, whereas it is the property of none but God to know the secrets of the heart, Christ beholds the secrets of the heart; and if, whereas it belongs to none but God to remit sins, the same Christ remits sins; and if, whereas it is the portion of no man to come from heaven, He descended by coming from heaven; and if, whereas this word can be true of no man, "I and the Father are one,"[91] , cannot be able to give to another. If Christ is only man, what is that which He says, "I and the Father are one? "[112] But since they frequently urge upon us the passage where it is said, "I and the Father are one,"[214] Pseudo-Gregory Thaumaturgus Fourth Homily This is my beloved Son, in whom I am well pleased; hear Him. If He shall say, I and my Father are one,[23] Alexander Epistles on the Arian Heresy But of those words which signify His natural glory and nobility, and abiding with the Father, they have become unmindful. Such as this: "I and My Father are one,"[29] and, "I and My Father are one; "[55] Lactantius Divine Institutes Book IV Wherefore, since the mind and will of the one is in the other, or rather, since there is one in both, both are justly called one God; for whatever is in the Father[403] Dionysius Against the Sabellians the name of creation, but we must believe on God the Father Omnipotent, and on Christ Jesus His Son, and on the Holy Spirit. Moreover, that the Word is united to the God of all, because He says, "I and the Father are one; "[10] Tertullian Against Praxeas He therefore adds to this very statement, that He "had showed them many works from the Father," for none of which did He deserve to be stoned.[302] Dialogue of Justin And Trypho answered, "We shall remember this your exposition, if you strengthen [your solution of] this difficulty by other arguments: but now resume the discourse, and show us that the Spirit of prophecy admits another God besides the Maker of all things, taking care not to speak of the sun and moon, which, it is written,[172] A Treatise of Novatian Concerning the Trinity Besides, when at these words of the Lord the Jewish ignorance had been aroused, so that hastily they ran to take up stones, and said, "For a good work we stone thee not, but for blasphemy; and because thou, being a man, makest thyself God,"[218] Methodius Oration on the Psalms and how dost Thou, being a man, make Thyself God?[53] Tertullian Against Marcion Book V ,"[375] Hippolytus Refutation of All Heresies Book V This, he asserts, is that which has been written: "I said, Ye are gods, and all children of the highest; "[64] Hippolytus Refutation of All Heresies Book X , these God has promised to bestow upon thee, because thou hast been deified, and begotten unto immortality.[71] Cyprian Treatise XII Three Books of Testimonies Against the Jews says in the Gospel according to John: "Is it not written in the law, that I said, Ye are gods? If He called them gods to whom the word of God was given, and the Scripture cannot be relaxed, do ye say to Him whom the Father hath sanctified and sent into the world, that thou blasphemest, because I said, I am the Son of God? But if I do not the works of my Father, believe me not; but if I do, and ye will not believe me, believe the works, and know that the Father is in me, and I in Him."[171] A Treatise of Novatian Concerning the Trinity "If," said He, "He called them gods to whom the words of God were given, and the Scriptures cannot be broken, ye say of Him whom the Father sanctified, and sent into this world, Thou blasphemest, because I said, I am the Son of God."[113] Arnobius Against the Heathen Book IV that they have reached the light they knew not of, thanks to lewdness? For we, lest any one should chance to think that we are ignorant of, do not know, what befits the majesty of that name, assuredly[103] A Treatise of Novatian Concerning the Trinity For if, since all heavenly things, earthly things, and things under the earth, are subjected to Christ, even the angels themselves, with all other creatures, as many as are subjected to Christ, are called gods,[159] the Lord established the distinction, in giving them the principle on which He had either said that He was God, or wished it to be understood, and says, "Say ye of Him, whom the Father sanctified, and sent into this world, Thou blasphemest; because I said, I am. the Son of God? "[219] Origen Commentary on John Book I to be their Master and Lord: "You call Me Master and Lord, and you say well, for so I am." He also distinctly announces Himself as the Son of God, when He says,[93] Tertullian An Answer to the Jews glory ye shall see,"-that is, Christ, doing deeds of power in the glory of God the Father;[260] Origen Commentary on Matthew Book X the spirit in Elijah and the power in him having gone over to John-so Herod thought that the powers in John wrought in his case works of baptism and teaching,-for John did not one miracle,[145] Gospel of Nicodemus I The Acts of Pilate Pilate says to them who said that the demons were subject to Him: Why, then, were not your teachers also subject to him? They say to Pilate: We do not know. And others said: He raised Lazarus from the tomb after he had been dead four days.[29] Origen Commentary on John Book VI " We have visited the places to enquire as to the footsteps of Jesus and His disciples, and of the prophets. Now, Bethany, as the same evangelist tells us,[116] A Treatise of Novatian Concerning the Trinity Or when it was said by the same: "Father, I knew that Thou hearest me always; but on account of those who stand around I said it, that they may believe that Thou hast sent me? "[209] Epistle of Ignatius to the Trallians For says He, "I am the life; he that believeth in me, even though he die, shall live: and every one that liveth and believeth in me, even though he die, shall live for ever."[78] Irenaeus Against Heresies Book IV But our Lord is Himself the resurrection, as He does Himself declare, "I am the resurrection and the life."[52] Tertullian An Answer to the Jews of thy foot: and God shall give thee a wearying heart, and a pining soul, and failing eyes, that they see not: and thy life shall hang on the tree[251] Cyprian Treatise VII On the Mortality and trust that Christ suffered for us and rose again, abiding in Christ, and through Him and in Him rising again, why either are we ourselves unwilling to depart hence from this life, or do we bewail and grieve for our friends when they depart as if they were lost, when Christ Himself, our Lord and God, encourages us and says, "I am the resurrection and the life: he that believeth in me, though he die, yet shall live; and whosoever liveth and believeth in me shall not die eternally? "[42] Pseudo-Gregory Thaumaturgus Twelve Topics on the Faith How could one say that Christ is saved, when the Lord Himself says, "I am the life; "[17] Constitutions of the Holy Apostles Book V It is He that raised Himself by the command of the Father in the space of three days, who is the pledge of our resurrection. For says He: "I am the resurrection and the life."[36] Origen Commentary on John Book I one good thing which they are said to announce is the resurrection; but the resurrection is in a manner Jesus, for Jesus says:[41] " Ah, is not that good, to shake off earth and mortality, and to rise again, obtaining this boon from the Lord, since He is the resurrection, as He says:[48] A Treatise of Novatian Concerning the Trinity If Christ was only man, how is it that He Himself says, "And every one that believeth in me shall not die for evermore? "[116] Tertullian Against Praxeas Again, when Martha in a later passage acknowledged Him to be the Son of God,[304] Pseudo-Gregory Thaumaturgus Twelve Topics on the Faith Wherefore, when it is said that He was "troubled in spirit,"[32] Origen Commentary on John Book I or raised up a dead man who was already stinking,[20] Tertullian Against Praxeas , that they may believe that Thou hast sent me."[307] " He Himself adores.[371] Tertullian On Repentance who prays the Father for mercy. What a son[99] Epistle of Ignatius to the Trallians And the Father, who always hears Him,[76] Clement of Alexandria The Instructor Book I and straightway the infirm man received strength. And to the dead He said, "Lazarus, go forth; "[8] Gospel of Nicodemus I The Acts of Pilate Pilate says: And how were the demons not at all thus afraid of your parents also? They say: We do not know. Others, again, said: Lazarus, after having been four days in the tomb, he raised by a single word.[91] Methodius Oration on the Psalms They saw Lazarus, who was made an exile from the region of death.[28] Constitutions of the Holy Apostles Book VI and, "If we do not slay Christ, all men will believe in Him, and the Romans will come and will take away both our place and nation."[154] Hippolytus Dogmatical and Historical Fragments And He who knew what manner of man Judas was, is betrayed by Judas. And He, who formerly was honoured by him as God, is contemned by Caiaphas.[289] Constitutions of the Holy Apostles Book VIII though he was himself ungodly; as also did Caiaphas, the falsely-named high priest.[24] Hippolytus Dogmatical and Historical Fragments The Lord sent apostles among all the nations, and he in like manner will send false apostles. The Saviour gathered together the sheep that were scattered abroad,[27] Irenaeus Against Heresies Book II Then, when He had raised Lazarus from the dead, and plots were formed against Him by the Pharisees, He withdrew to a city called Ephraim; and from that place, as it is written "He came to Bethany six days before the passover,"[144] Irenaeus Against Heresies Book II Then, when He had raised Lazarus from the dead, and plots were formed against Him by the Pharisees, He withdrew to a city called Ephraim; and from that place, as it is written "He came to Bethany six days before the passover,"[144] The Arabic Gospel of the Infancy of the Saviour And she had a son, a dealer in unguents, and she gave it to him, saying: See that thou do not sell this jar of unguent of nard, even although three hundred denarii[5] Origen Commentary on Matthew Book XI we have not only these things, but also that which is recorded about the traitor Judas, who in appearance championed the cause of the poor, and said with indignation, "This ointment might have been sold for three hundred pence and given to the poor,"[82] Constitutions of the Holy Apostles Book V And Judas knowing this, who for a long time had been perverted, but was then smitten by the devil himself with the love of money, although he had been long entrusted with the purse.[88] Constitutions of the Holy Apostles Book VII and Judas, who stole the poor's money, betrayed the Lord of glory to the Jews,[36] Origen Commentary on Matthew Book XI but in reality "was a thief, and having the bag took away what was put therein."[83] Epistle of Ignatius to the Ephesians For this end did the Lord suffer the ointment to be poured upon His head,[118] For this end did the Lord suffer the ointment to be poured upon His head,[119] Origen Commentary on John Book X John, on the contrary, after giving an account nearly identical with this, as far as, "And Jesus went up to Jerusalem, and He found in the temple those who were selling oxen and sheep," gives a second account of an ascent of the Lord to Jerusalem, and then goes on to tell of the supper in Bethany six days before the passover, at which Martha served and Lazarus was at table. "On the morrow,[68] Methodius Oration on the Psalms In psalms and hymns, let us raise to Him our shouts of thanksgiving; and, without ceasing, let us exclaim, "Blessed is He that cometh in the name of the Lord; "[8] Constitutions of the Holy Apostles Book VII "Hosanna to the Son of David. Blessed be He that cometh in the name of the Lord"[118] A Treatise of Novatian Concerning the Trinity Or when the voice from heaven is: "I have both glorified Him, and I will glorify Him again? "[205] Origen Against Celsus Book VIII For Jesus Himself taught us this when He said, "Except a grain of wheat fall into the ground and die, it abideth by itself alone: but if it die, it bringeth forth much fruit."[95] Clement of Alexandria Stromata Book IV draws the soul away gladly from the body, even if it wrench itself away in its removal. "For he that loveth his life shall lose it, and he that loseth his life shall find it,"[27] And abstinence from vicious acts is found, somehow, [to result in] the diminution and extinction of vicious propensities, their energy being destroyed by inaction. And this is the import of "Sell what thou hast, and give to the poor, and come, follow Me"[28] Cyprian Epistle LV And again: "He that loveth his life, shall lose it; and he that hateth his life in this world, shall keep it unto life eternal."[19] Cyprian Treatise XI Exhortation to Martyrdom Addressed to Fortunatus And again: "He that loveth his life shall lose it; and he who hateth his life in this world, shall keep it unto life eternal."[41] Cyprian Treatise XII Three Books of Testimonies Against the Jews Of this same thing in the Gospel according to John: "He who loveth his life shall lose it; and he that hateth his life in this world shall find it to life eternal."[479] Lactantius Divine Institutes Book VII for a time, and will be subjected to all troubles and labours as long as he shall be on earth, that he may have divine and heavenly consolation. And he who shall prefer to live well[53] Origen Commentary on John Book I "As I and Thou are one, that they also may be one in Us," and[128] Irenaeus Against Heresies Book I and her perplexity, too, when He said, "And what I shall say, I know not."[103] Tertullian Against Praxeas But in the trouble of His soul, He said: "What shall I say? Father, save me from this hour: but for this cause is it that I am come to this hour; only, O Father, do Thou glorify Thy name"[308] Origen de Principiis Book II For when it wishes to indicate any suffering or perturbation affecting Him, it indicates it under the name of soul; as when it says, "Now is My soul troubled; "[153] Origen de Principiis Book IV And again, "Now is my soul troubled."[37] Pseudo-Gregory Thaumaturgus Twelve Topics on the Faith Wherefore, when it is said that He was "troubled in spirit,"[32] Tertullian Against Praxeas , "I have both glorified, and will glorify again,"[312] Tertullian On Prayer and again, "Father, glorify Thy name; "[16] Cyprian Epistle LXXX To all of whom the Lord also in Himself has appointed an example, teaching that none shall attain to His kingdom but those who have followed Him in His own way, saying, "He that loveth his life in this world shall lose it; and he that hateth his life in this world shall keep it unto life eternal."[7] Tertullian Against Praxeas her hand, how is it that the Father made a promise to Himself, by making it to the Son, since the Father was the Son? Were we even to maintain that they are two separate gods, as you are so fond of throwing out against us, it would be a more tolerable assertion than the maintenance of so versatile and changeful a God as yours! Therefore it was that in the passage before us the Lord declared to the people present: "Not on my own account has this voice addressed me, but for your sakes,"[317] Fragments of the Lost Work of Justin on the Resurrection And our Lord Jesus Christ was born of a virgin, for no other reason than that He might destroy the begetting by lawless desire, and might show to the ruler[3] Origen Against Celsus Book VII And there is nothing absurd in a man having died, and in His death being not only an example of death endured for the sake of piety, but also the first blow in the conflict which is to overthrow the power of that evil spirit the devil, who had obtained dominion over the whole world.[22] Origen Commentary on Matthew Book XII and, "Now shall the prince of this world be cast out," and, "I, if I be lifted from the earth, will draw all men unto Myself; "[131] Epistle of Ignatius to the Ephesians of the temple of the Father, prepared for the building of God the Father, and drawn up on high by the instrument of Jesus Christ, which is the cross,[59] Epistle of Ignatius to the Smyrnaeans and once more, "If I be lifted up from the earth, I will draw all men unto Me."[15] Irenaeus Against Heresies Book IV that men can be saved in no other way from the old wound of the serpent than by believing in Him who, in the likeness of sinful flesh, is lifted up from the earth upon the tree of martyrdom, and draws all things to Himself,[32] Tertullian Against Marcion Book V ,"[375] A Treatise on Re-Baptism by an Anonymous Writer And again, this also was the speech of the Jews, in contradiction against Him, when He taught them of Himself, and announced future things to them, and they said, "We have heard out of the law that Christ abideth for ever: and how sayest thou that the Son of man must be lifted up? "[22] Recognitions of Clement I Therefore they often sent to us, and asked us to discourse to them concerning Jesus, whether He were the Prophet whom Moses foretold, who is the eternal Christ.[41] Pseudo-Cyprian On the Glory of Martyrdom Moreover, also, the Lord Himself says, "Walk while ye have the light, lest the darkness lay hold upon you."[25] Shepherd of Hermas Commandment Twelfth but their hearts hardened,[12] Tertullian On Fasting Through them, to wit, had "the heart of the People been made thick, lest they should see with the eyes, and hear with the ears, and understand with a heart"[36] Constitutions of the Holy Apostles Book V When we are persecuted, let us not think it strange; let us not love the present world, nor the praises which come from men, nor the glory and honour of rulers, according as some of the Jews wondered at the mighty works of our Lord, yet did not believe on Him, for fear of the high priests and the rest of the rulers: "For they loved the praise of men more than the praise of God."[14] Tertullian Against Praxeas "Then again, Jesus exclaims, and says, He that believeth on me, believeth not on me, but on Him that sent me; "[318] Dialogue of Justin Wherefore also our Lord Jesus Christ said, `In whatsoever things I shall take you, in these I shall judge you.'"[147] Victorinus Commentary on the Apocalypse of the Blessed John on account of His assumption of humanity, wishing to show that men shall be judged by the word that He had declared, He says: "Think ye that I will judge you at the last day? Nay, but the word," says He, "which I have spoken unto you, that shall judge you in the last day."[12] Origen Commentary on John Book II For He is present with those who sin, for their condemnation, and He condemns the man who does not prefer Him to everything else. Hence we find it written:[43] Tertullian Against Praxeas How so? Even because, "I have not spoken from myself, but the Father which sent me: He hath given me a commandment what I should say, and what I should speak."[320] Tertullian Against Praxeas the word which I actually speak. "Even as the Father hath said unto me, so do I speak."[322] Tertullian On Idolatry If, also, He exercised no right of power even over His own followers, to whom He discharged menial ministry;[146] Tertullian De Corona If at once, of every article of furniture and each household vessel, you name some god of the world as the originator, well, I must recognise Christ, both as He reclines on a couch, and when He presents a basin for the feet of His disciples, and when He pours water into it from a ewer, and when He is girt about with a linen towel[27] Tertullian Against Praxeas Now, in what way these things were said to Him, the evangelist and beloved disciple John knew better than Praxeas; and therefore he adds concerning i his own meaning: "Now before the feast of the passover, Jesus knew that the Father had given all things into His hands, and that He had come from God, and was going to God."[323] Tertullian On Baptism to His disciples.[92] Origen de Principiis Book III The design of Judas, also, respecting the betrayal of our Lord and Saviour, did not originate in the wickedness of his mind alone. For Scripture testifies that the "devil had already put it into his heart to betray Him."[297] Origen Commentary on John Book X For if any one gives place to the devil, Satan enters into him; thus did Judas give place, and thus did the devil put it in his heart to betray Jesus, and "after the sop," therefore," the devil entered into him."[161] Constitutions of the Holy Apostles Book III Afterward He puts water into a bason; and as we were sitting at meat, He came and washed the feet of us all, and wiped them with the towel."[62] Irenaeus Against Heresies Book IV when He washed the disciples' feet with His own hands.[328] Clement of Alexandria The Instructor Book II This was, then, what the anointed feet prophesied-the treason of Judas, when the Lord went to His passion. And the Saviour Himself washing the feet of the disciples,[159] Tertullian On Baptism Others make the suggestion (forced enough, clearly "that the apostles then served the turn of baptism when in their little ship, were sprinkled and covered with the waves: that Peter himself also was immersed enough when he walked on the sea."[124] Origen Against Celsus Book II or how can He be styled arrogant, who after supper laid aside His garments in the presence of His disciples, and, after girding Himself with a towel, and pouring water into a basin, proceeded to wash the feet of each disciple, and rebuked him who was unwilling to allow them to be washed, with the words, "Except I wash thee, thou hast no part with Me?[22] Tertullian On Baptism a second time; "[121] to the end-so that even that saying of the Lord touching the "one bath"[128] Tertullian On Repentance bathed[57] Tertullian On Baptism also, therefore was the definition touching the one bathing[157] Origen Commentary on John Book I " It is also written, "I am the door," and we have the saying, "I am the good shepherd," and when the woman of Samaria says, "We know the Messiah is coming, who is called Christ; when He comes, He will tell us all things," Jesus answers, "I that speak unto thee am He." Again, when He washed the disciples' feet, He declared Himself in these words[92] "the servant knoweth not what the master wills," since he is no longer his master, but has become his friend. The Lord Himself teaches this, for He says to hearers who were still servants:[143] Cyprian Epistle V For then He washed His disciples' feet, saying, "If I, your Lord and Master, have washed your feet, ye ought also to wash one another's feet. For I have given you an example, that ye should do as I have done to you."[6] Cyprian Treatise XII Three Books of Testimonies Against the Jews Of this same thing in the Gospel according to John: "If I have washed your feet, being your Master and Lord, ye also ought to wash the feet of others. For I have given you an example, that as I have done, ye also should do to others."[596] Pseudo-Tertullian Against All Heresies not agreeing with Cerinthus in every point; in that he affirms the world[49] lord, "[50] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the Gospel according to John: "The servant is not greater than his lord, nor the apostle greater than He that sent himself. If ye know these things, blessed shall ye be if ye shall do them."[401] Constitutions of the Holy Apostles Book VI And the Lord says: "If ye know these things, happy are ye if ye do them."[152] Constitutions of the Holy Apostles Book VIII For says the Lord: "He that heareth you, heareth me; and he that heareth me, heareth Him that sent me." And, "He that despiseth you, despiseth me; and he that despiseth me, despiseth Him that sent me."[203] Pseudo-Gregory Thaumaturgus Twelve Topics on the Faith Wherefore, when it is said that He was "troubled in spirit,"[32] Constitutions of the Holy Apostles Book V and used to steal what was set apart for the needy, yet was he not cast off by the Lord, through much long-suffering; nay, and when we were once feasting with Him, being willing both to reduce him to his duty and instruct us in His own foreknowledge, He said: "Verily, verily, I say unto you, that one of you will betray me; "and every one of us saying, "Is it I? "[89] The Passing of Mary Latin II And Peter answered him: Thou wast the only virgin among us chosen by the Lord, and thou didst find so great favour that thou didst recline upon His breast.[10] Tertullian The Prescription Against Heretics to whom alone the Lord pointed Judas out as the traitor,[229] Origen de Principiis Book III Even Judas, too, when the devil had already put it in his heart to betray Christ, afterwards received Satan wholly into him; for it is written, that after the sop "Satan entered into him."[267] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in Job, first of all God permitted, and then it was allowed to the devil; and in the Gospel, the Lord first permitted, by saying to Judas, "What thou doest, do quickly."[737] Archelaus Acts of the Disputation with the Heresiarch Manes themselves, Judas, as the head of all the evil, and as the person who carried out their iniquitous counsels to their consummation, was constituted the father of the crime, having received at their hands the recompense of thirty pieces of silver for his impious cruelty. For "after the sop Satan entered into him"[320] Origen Commentary on Matthew Book XIII Let it be granted, then, that, as in the case of Job, the Father first delivered up the Son to the opposing powers, and that then they delivered Him up into the hands of men, among which men Judas also was, into whom after the sop[67] Clement of Alexandria The Instructor Book I In this way the Lord in the Gospels spurs on His disciples, urging them to attend to Him, hastening as He was to the Father; rendering His hearers more eager by the intimation that after a little He was to depart, and showing them that it was requisite that they should take more unsparing advantage of the truth than ever before, as the Word was to ascend to heaven. Again, therefore, He calls them children; for He says, "Children, a little while I am with you."[22] Clement of Alexandria Stromata Book III Lignum hic prius erat aridum; si autem Logo obedierit, et sabbata custodieri, per abstinentiam a peccatis, et fecerit mandata erit honorabilior iis, qui absque recta vitae institutione solo sermone erudiuntur. "Filioli, modicure" adhuc sum vobiscum,"[186] Clement of Alexandria Stromata Book VI It is He Himself who says, "Little children, a little while I am still with you."[185] Epistle of Ignatius to the Smyrnaeans And again, "A new commandment give I unto you, that ye love one another. On these two commandments hang all the law and the prophets."[43] Constitutions of the Holy Apostles Book VI says in the Gospel, renewing the same precept, "A new commandment I give unto you, that ye love one another."[138] Constitutions of the Holy Apostles Book II Let him also be merciful, of a generous and loving temper; for our Lord says: "By this shall all men know that ye are my disciples, if ye love one another."[19] The Second Epistle of Zephyrinus Assist ye, therefore, one another in good faith, and by deed and with a hearty will; nor let any one remove his hand from the help of a brother, since "by this," saith the Lord, "shall all men know that ye are my disciples, if ye have love one to another."[13] The Second Epistle of Pope Fabian Ponder these things, and minister comfort to the brethren in all things; for, as the Truth says in His own person, "By this shall all men know that ye are my disciples, if ye have love one to another."[8] Homily on Habib the Martyr For this-that he might speak of Him without hindrance.[5] Fragments of Papias But that there is this distinction between the habitation of those who produce an hundred-fold, and that of those who produce sixty-fold, and that of those who produce thirty-fold; for the first will be taken up into the heavens, the second class will dwell in Paradise, and the last will inhabit the city; and that on this account the Lord said, "In my Father's house are many mansions: "[17] Irenaeus Against Heresies Book III by the increase of God, each of the members having its own proper and fit position in the body. For there are many mansions in the Father's house,[374] Irenaeus Against Heresies Book V [They say, moreover], that there is this distinction between the habitation of those who produce an hundred-fold, and that of those who produce sixty-fold, and that of those who produce thirty-fold: for the first will be taken up into the heavens, the second will dwell in paradise, the last will inhabit the city; and that was on this account the Lord declared, "In My Father's house are many mansions."[340] Tertullian On the Resurrection of the Flesh , he wished elegantly to use the same term in his comparison of the ultimate reward; promising to the very house, which undergoes dissolution through suffering, a better house through the resurrection. Just as the Lore also promises us many mansions as of a house in His Father's home;[271] Tertullian On Monogamy albeit there be "many mansions", in the house of the same Father[84] Hippolytus Refutation of All Heresies Book IX : "Believest thou not that I am in the Father, and the Father in me? "[51] Origen Against Celsus Book VI s was not at all bowed down by them, but by his contemplation of (divine) things deemed every calamity a light thing, seeing we also have "a great High Priest," who by the greatness of His power and understanding "has passed through the heavens, even Jesus the Son of God," who has promised to all that have truly learned divine things, and have lived lives in harmony with them, to go before them to the things that are supra-mundane; for His words are: "That where I go, ye may be also."[107] Tertullian Against Praxeas If ye had known me, ye would have known the Father also: but henceforth ye know Him, and have seen Him."[326] Epistle of Ignatius to the Ephesians Now the way is unerring, namely, Jesus Christ. For, says He, "I am the way and the life."[66] And this way leads to the Father. For "no man," says He, "cometh to the Father but by Me."[67] Epistle of Ignatius to the Philadelphians The Comforter is holy, and the Word is holy, the Son of the Father, by whom He made all things, and exercises a providence over them all. This is the Way[78] Irenaeus Against Heresies Book I But when this name of six letters was manifested (the person bearing it clothing Himself in flesh, that He might come under the apprehension of man's senses, and having in Himself these six and twenty-four letters), then, becoming acquainted with Him, they ceased from their ignorance, and passed from death unto life, this name serving as their guide to the Father of truth.[204] Irenaeus Against Heresies Book III Since, therefore, the tradition from the apostles does thus exist in the Church, and is permanent among us, let us revert to the Scrip-rural proof furnished by those apostles who did also write the Gospel, in which they recorded the doctrine regarding God, pointing out that our Lord Jesus Christ is the truth,[17] Irenaeus Against Heresies Book IV If ye had known Me, ye would have known My Father also: and from henceforth ye have both known Him, and have seen Him."[79] Clement of Alexandria Stromata Book I We merely therefore assert here, that philosophy is characterized by investigation into truth and the nature of things (this is the truth of which the Lord Himself said, "I am the truth"[73] Clement of Alexandria Stromata Book V If, then, we affirm that aught is just, and affirm it to be good, and we also say that truth is something, yet we have never seen any of such objects with our eyes, but with our mind alone. Now the Word of God says, "I am the truth."[34] Tertullian An Answer to the Jews of thy foot: and God shall give thee a wearying heart, and a pining soul, and failing eyes, that they see not: and thy life shall hang on the tree[251] Tertullian Against Praxeas and, "I am the way: no man cometh unto the Father, but by me; "[332] Tertullian On Repentance Having found "the truth,"[32] Tertullian On the Veiling of Virgins For these, for the most part, are the sources whence, from some ignorance or simplicity, custom finds its beginning; and then it is successionally confirmed into an usage, and thus is maintained in opposition to truth. But our Lord Christ has surnamed Himself Truth,[2] Origen Against Celsus Book I We now, believing Jesus Himself, when He says respecting His divinity, "I am the way, and the truth, and the life,"[131] Origen Against Celsus Book VI And no one asks, "How shall I learn the way which leads to Him? "because he has heard Him who says, "I am the way, and the truth, and the life,"[348] Origen Against Celsus Book VIII Again He says, "I am the truth; "[26] Hippolytus Dogmatical and Historical Fragments For now that the true light has arisen, ye wander as in the night, and stumble on places with no roads, and fall headlong, as having forsaken the way that saith, "I am the way."[178] Cyprian Epistle LXXII For they who know God the Father the Creator, ought also to know Christ the Son, lest they should flatter and applaud themselves about the Father alone, without the acknowledgment of His Son, who also said, "No man cometh to the Father but by me."[23] Cyprian Epistle LXXIII This truth Christ showed to us in His Gospel, and said, "I am the truth."[22] Cyprian Treatise IV On the Lord's Prayer how much more effectually do we obtain what we ask in Christ's name, if we ask for it in His own prayer![7] Cyprian Treatise XII Three Books of Testimonies Against the Jews In the Gospel: "I am the way, and the truth, and the life: no one cometh to the Father but by me."[292] In the Gospel according to John: "I am the way, the truth, and the life: no man cometh unto the Father, but by me."[543] Seventh Council of Carthage Under Cyprian said: In the Gospel the Lord says, "I am the truth."[61] A Treatise of Novatian Concerning the Trinity that he who thoroughly, and fully, and with all faith and all religiousness, drew near to the Son of God, by all means shall attain, through the Son Himself, in whom he thus believes, to the Father, and shall see Him. "For no one," says He, "can come to the Father, but by me."[223] Pseudo-Gregory Thaumaturgus Twelve Topics on the Faith How could one say that Christ is saved, when the Lord Himself says, "I am the life; "[17] Dionysius A Commentary on the Beginning of Ecclesiastes And they, therefore, are the wise who walk in His way; for He Himself has said, "I am the way."[23] Epitome of the Divine Institutes by Lactantius This is wisdom, and this is the mystery of the Supreme God.God willed that He should be acknowledged and worshipped through Him.[117] Origen Commentary on John Book I And a fourth in addition to time is the way which leads to the truth. And all these things our Saviour teaches that He is, when He says:[47] And on the one side the Word is no other than the Christ, the Word, He who was with the Father, by whom all things were made; while, on the other side, the Life is no other than the Son of God, who says:[86] Origen Commentary on John Book VI Consider if the other things which Christ is said to be in a unity admit of being multiplied in the same way and spoken of in the plural. For example, Christ is our life as the Saviour Himself says,[21] Origen Commentary on Matthew Book XII -and He is life also, as from the Father the spring of life, who said, "I am the Life; "[62] But we must seek to understand what is meant by "tasting of death." And He is life who says, "I am the life,"[212] and as there is no truth apart from the working of Him who says, "I am the Truth,"[248] Origen Commentary on Matthew Book XIII Now we must think that the devil has the power of death,-not of that which is common and indifferent, in accordance with which those who are compacted of soul and body die, when their soul is separated from the body,-but of that death which is contrary to and the enemy of Him who said, "I am the Life,"[71] Irenaeus Against Heresies Book III And again, the Lord replied to Philip, who wished to behold the Father, "Have I been so long a time with you, and yet thou hast not known Me, Philip? He that sees Me, sees also the Father; and how sayest thou then, Show us the Father? For I am in the Father, and the Father in Me; and henceforth ye know Him, and have seen Him."[225] Tertullian Against Praxeas and again, "If ye had known me, ye would have known the Father also."[336] A Treatise of Novatian Concerning the Trinity For what the Lord said, "If ye have known me, ye have known my Father also: and henceforth ye have known Him, and have seen Him,"[222] A Treatise of Novatian Concerning the Trinity Philip is reproved, and rightly, and deservedly indeed, because he has said, "Lord, show us the Father, and it sufficeth us."[221] Alexander Epistles on the Arian Heresy Whence, also, to Philip, who then was desirous to see Him, the Lord shows this abundantly. For when he said, "Show us the Father,"[30] Tertullian An Answer to the Jews For God the Father none ever saw, and lived.[170] Tertullian Against Praxeas and, "He that hath seen me hath seen the Father; and I am in the Father, and the Father in me."[242] whom He had reproached them for being ignorant of after so long a time-in a word, as the Son. And now it may be seen in what sense it was said, "He that hath seen me hath seen the Father,"[329] Origen de Principiis Book I For He by whom the Son Himself is understood, understands, as a consequence, the Father also, according to His own words: "He that hath seen Me, hath seen the Father also."[41] Origen de Principiis Book II Whereas, on the contrary, God, the Father of Christ, is said to be seen, because "he who sees the Son," he says, "sees also the Father."[50] Origen Against Celsus Book VII and not only so, but also in the sense of the words of Him "who is the image of the invisible God; "He who hath seen Me hath seen the Father who sent Me."[100] A Treatise of Novatian Concerning the Trinity For again and again, and frequently, he objects that it was said, "Have I been so long time with you, and do ye not know me, Philip? He who hath seen me, hath seen the Father also."[220] Pseudo-Gregory Thaumaturgus Fourth Homily hear Him. If He shall say, He that hath seen me hath seen the Father,[24] Alexander Epistles on the Arian Heresy Or how is He unlike to the substance of the Father, who is the perfect image and brightness of the Father, and who says, "He that hath seen Me hath seen the Father? "[53] Tertullian Against Praxeas If, indeed, He meant the Father to be understood as the same with the Son, by saying, "He who seeth me seeth the Father," how is it that He adds immediately afterwards, "Believest thou not that I am in the Father, and the Father in me? "[339] And yet He omitted not to explain how the Father was in the Son and the Son in the Father. "The words," says He, "which I speak unto you, are not mine,"[341] Alexander Epistles on the Arian Heresy How, also, can He be changeable and mutable, who says indeed by Himself: "I am in the Father, and the Father in Me,"[54] Dionysius Against the Sabellians and, "I am in the Father, and the Father is in Me."[11] Irenaeus Against Heresies Book V How, then, could the fruit of ignorance and defect sustain Him who contains the knowledge of all things, and is true and perfect? Or how could that creation which was concealed from the Father, and far removed from Him, have sustained His Word? And if this world were made by the angels (it matters not whether we suppose their ignorance or their cognizance of the Supreme God), when the Lord declared, "For I am in the Father, and the Father in Me,"[156] Tertullian Against Praxeas But the Word was formed by the Spirit, and (if I may so express myself) the Spirit is the body of the Word. The Word, therefore, is both always in the Father, as He says, "I am in the Father; "[89] He ought rather to have said: "Believest thou not that I am the Father? "With what view else did He so emphatically dwell on this point, if it Were not to clear up that which He wished men to understand-namely, that He was the Son? And then, again, by saying, "Believest thou not that I am in the Father, and the Father in me,"[340] Origen Against Celsus Book VIII he would not have supposed that we worship any other besides Him who is the Supreme God. "For," says He, "My Father is in Me, and I in Him."[22] Dionysius Against the Sabellians For if the Son was made, there was a time when He was not; but He always was, if, as He Himself declares,[3] A Treatise of Novatian Concerning the Trinity But if Christ is the Father Himself, in what manner does He immediately add, and say, "Whosoever believeth in me, the works that I do he shall do also; and greater works than these shall he do; because I go to my Father?[233] Archelaus Acts of the Disputation with the Heresiarch Manes but when He had once said, "I go to my Father, and I send the Paraclete to you,"[234] Origen Commentary on Matthew Book XII And we might make a like inquiry in regard to other things; but by-way of illustration the narrative about the woman of Samaria sufficeth, "Every one that drinketh of this water shall thirst again; but whosoever drinketh of the water that I shall give him shall never thirst."[52] Cyprian Treatise I On the Unity of the Church And again: "If ye do the things that I command you, henceforth I call you not servants, but friends."[7] A Treatise of Novatian Concerning the Trinity And He further subjoins, "If ye love me, keep my commandments; and I will ask the Father, and He will give you another Comforter."[234] Archelaus Acts of the Disputation with the Heresiarch Manes Again, that it was the Paraclete Himself who was in Paul, is indicated by our Lord Jesus Christ in the Gospel, when He says: "If ye love me, keep my commandments. And I will pray my Father, and He shall give you another Comforter."[340] Epistle of Ignatius to the Philippians And there is also one Paraclete.[15] Irenaeus Against Heresies Book III [of the evangelical dispensation] presented by John's Gospel, in which the Lord promised that He would send the Paraclete;[155] Tertullian Against Praxeas Happily the Lord Himself employs this expression of the person of the Paraclete, so as to signify not a division or severance, but a disposition (of mutual relations in the Godhead); for He says, "I will pray the Father, and He shall send you another Comforter ... even the Spirit of truth,"[100] "another Comforter," indeed;[345] A Treatise of Novatian Concerning the Trinity But this Holy Spirit the Lord Christ calls at one time "the Paraclete," at another pronounces to be the "Spirit of truth."[245] For, said He, "I will pray the Father, and He will give you another Advocate, that He may be with you for ever, even the Spirit of truth."[247] Methodius Discourse IX. Tusiane For the men of olden time and the law foretold to us the characteristics of the Church, and the Church represents those of the new dispensation which is to come. Whence we, having received Christ, saying, "I am the truth,"[7] A Treatise of Novatian Concerning the Trinity And because the Lord was about to depart to the heavens, He gave the Paraclete out of necessity to the disciples; so as not to leave them in any degree orphans,[251] Archelaus Acts of the Disputation with the Heresiarch Manes didst Thou send Him only under Probus the Roman emperor, and didst leave us orphaned, not with-standing that Thou didst say, 'I will not leave you comfortless (orphaned), '[231] Origen Commentary on John Book VI before He became flesh? And for this cause they lived, because they had part in Him who said, "I am the life," and as the heirs of so great promises received the vision, not only of angels, but of God in Christ. For they saw, it may be, the image of the invisible God,[11] Origen de Principiis Book I ed worthy of the glory of God, if He be a fire, consuming materials of that kind? But let us reflect that God does indeed consume and utterly destroy; that He consumes evil thoughts, wicked actions, and sinful desires, when they find their way into the minds of believers; and that, inhabiting along with His Son those souls which are rendered capable of receiving His word and wisdom, according to His own declaration," I and the Father shall come, and We shall make our abode with him? "[5] Origen Against Celsus Book VIII And the Saviour says, "If any man hear My words, and do them, I and My Father will come to him, and make Our abode with him."[37] A Treatise of Novatian Concerning the Trinity After which also He adds this: "If any one loveth me, he shall keep my word: and my Father will love him; and we will come unto him, and will make our abode with him."[235] Revelation of Saint John the Theologian And blessed is the house where this description lies, as the Lord said, He that loveth me keepeth my sayings[57] Epistle of Ignatius to the Ephesians But the Holy Spirit does not speak His own things, but those of Christ, and that not from himself, but from the Lord; even as the Lord also announced to us the things that He received from the Father. For, says He, "the word which ye hear is not Mine, but the Father's, who sent Me."[61] Clement of Alexandria Stromata Book VI For it was spoken from the beginning to those only who understand. Now that the Saviour has taught the apostles, the unwritten rendering[251] Tertullian The Prescription Against Heretics Grant, then, that all have erred; that the apostle was mistaken in giving his testimony; that the Holy Ghost had no such respect to any one (church) as to lead it into truth, although sent with this view by Christ,[297] Tertullian On the Veiling of Virgins But above, withal, He made a declaration concerning this His work.[4] Tertullian On Fasting Accordingly, setting out of the question the confirmer of all such things, the Paraclete, the guide of universal truth,[82] A Treatise of Novatian Concerning the Trinity Moreover, also, He added this too: "But the Advocate, that Holy Spirit whom the Father will send, He will teach you, and bring all things to your remembrance, whatsoever I have said unto you."[236] Tertullian To His Wife Book II and they mutually challenge each other which shall better chant to their Lord. Such things when Christ sees and hears, He joys. To these He sends His own I peace.[65] Origen Against Celsus Book VIII For He said to His disciples, "Peace I leave with you, My peace I give unto you; "and as He knew that it would be men of the world, and not men of God, who would wage war against us, he added, "Not as the world giveth peace, do I give peace unto you."[31] Cyprian Treatise I On the Unity of the Church Among His divine commands and salutary teachings, the Lord, when He was now very near to His passion, added this one, saying, "Peace I leave with you, my peace I give unto you."[66] Cyprian Treatise XII Three Books of Testimonies Against the Jews Of this same thing according to John: "Peace I leave with you, my peace I give unto you."[374] Origen Commentary on John Book VI This, it appears to me, was well understood by the servants of the prophetic spirit and the ministers of the Gospel message; they made themselves worthy to receive that peace which is in secret from Him who ever gives it to them that are worthy and who said,[1] Irenaeus Against Heresies Book II For if any one should inquire the reason why the Father, who has fellowship with the Son in all things, has been declared by the Lord alone to know the hour and the day [of judgment], he will find at present no more suitable, or becoming, or safe reason than this (since, indeed, the Lord is the only true Master), that we may learn through Him that the Father is above all things. For "the Father," says He, "is greater than I."[247] Tertullian Against Praxeas as He Himself acknowledges: "My Father is greater than I."[98] , "is greater than I."[168] Origen Against Celsus Book VIII Grant that there may be some individuals among the multitudes of believers who are not in entire agreement with us, and who incautiously assert that the Saviour is the Most High God; however, we do not hold with them, but rather believe Him when He says, "The Father who sent Me is greater than I."[32] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also according to John: "If ye loved me, ye would rejoice because I go to the Father; for the Father is greater than I."[670] A Treatise of Novatian Concerning the Trinity Or when he finds it written: "Because He who sent me is greater than I? "[202] He utters, further, that passage when He shows Himself to be the Son, and reasonably subjoins, and says, "If ye loved me, ye would rejoice because I go unto the Father: for the Father is greater than I."[237] Pseudo-Gregory Thaumaturgus Fourth Homily hear Him. If He shall say, He that hath sent me is greater than I,[25] Alexander Epistles on the Arian Heresy For it is clear that He is the image fully containing all things by which the greatest similitude is declared, as the Lord Himself hath taught us, when He says, "My Father is greater than I."[36] But we must say that to the Father alone belongs the property of being unbegotten, for the Saviour Himself said, My Father is greater than I."[38] Methodius Discourse VII. Procilla For it was fitting that He who was greater than all things after the Father, should have the Father, who alone is greater than Himself,[3] Fragments of the Lost Work of Justin on the Resurrection And our Lord Jesus Christ was born of a virgin, for no other reason than that He might destroy the begetting by lawless desire, and might show to the ruler[3] Five Books in Reply to Marcion 220 The serpent's spoil-"the world's[86] Origen de Principiis Book II And again He says with reference to Himself, "Behold, the prince of this world cometh, and findeth nothing in Me."[92] Hippolytus Exegetical Fragments For as a serpent cannot mark its track upon a rock, so the devil could not find sin in the body of Christ. For the Lord says, "Behold, the prince of this world cometh, and will find nothing in me."[109] The Passing of Mary Latin II And the Saviour answered her: When I, sent by my Father for the salvation of the world, was hanging on the cross, the prince of darkness came to me; but when he was able to find in me no trace of his work,[7] Clement of Alexandria The Instructor Book I " Then He adds, "Every branch in me that beareth not fruit He taketh away; and every branch that beareth fruit He pruneth, that it may bring forth more fruit."[145] Tertullian Against Praxeas , and you will find that He whom you believe to be the Father (described as acting for the Father, although you, for your part, forsooth, suppose that "the Father, being the husbandman,"[351] Hippolytus Dogmatical and Historical Fragments "Binding his ass to a vine: "that means that He unites His people of the circumcision with His own calling (vocation). For He was the vine.[35] Cyprian Epistle LXII must be observed, and that nothing must be done by us but what the Lord first did on our behalf, as that the cup which is offered in remembrance of Him should be offered mingled with wine. For when Christ says, "I am the true vine."[5] A Treatise of Novatian Concerning the Trinity Every branch in me that beareth not fruit He taketh away; and every branch that beareth fruit He purgeth, that it may bring forth more fruit? "[238] Methodius Discourse V. Thallousa The sober and joy-producing vine, from whose instructions, as from branches, there joyfully hang down clusters of graces, distilling love, is our Lord Jesus, who says expressly to the apostles,[17] Methodius Discourse X. Domnina The vine, and that not in a few places, refers to the Lord Himself,[18] Didache We thank thee, our Father, for the holy vine of David Thy servant,[88] Origen Commentary on John Book I "Art Thou the King of the Jews? "by saying, "My kingdom is not of this world; if My kingdom were of this world, then would My servants fight, that I should not be delivered to the Jews, but now is My kingdom not from hence." We have also read the words,[96] Origen Commentary on Matthew Book XI for they were rooted up as they did not receive the true vine, which was cultivated by the Father, even Jesus Christ.[111] Five Books in Reply to Marcion Off-broken boughs![52] Origen Commentary on John Book X And this temple must be destroyed by those who plot against the Word of God, and after its destruction be raised again on that third day which we discussed above; when the disciples also will remember what He, the Word, said before the temple of God was destroyed, and will believe, not only their knowledge but their faith also being then made perfect, and that by the word which Jesus spoke. And every one who is of this nature, Jesus purifying him,[112] Irenaeus Against Heresies Book III For he who holds, without pride and boasting, the true glory (opinion) regarding created things and the Creator, who is the Almighty God of all, and who has granted existence to all; [such an one, ] continuing in His love[382] A Treatise of Novatian Concerning the Trinity If ye have kept my commandments, ye shall remain in my love; even as I have kept the Father's commandments, and remain in His love."[239] Clement of Alexandria Stromata Book II With these also agree the following: "These things have I spoken to you, that My joy might be fulfilled: and this is My commandment, That ye love one another, as I have loved you."[167] Cyprian Epistle VII And the Lord has bidden us with His own voice, saying, "This is my command, that ye love one another."[11] Cyprian Treatise I On the Unity of the Church Discord cannot attain to the kingdom of heaven; to the rewards of Christ, who said, "This is my commandment that ye love one another even as I have loved you: "[41] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the same place: "This is my commandment, That ye love one another, even as I have loved you. Greater love than this has no man, than that one should lay down his life for his friends."[375] Constitutions of the Holy Apostles Book III For the Lord and our Saviour Jesus Christ did not scruple to "lay down His life," as Himself says, "for His friends."[59] Cyprian Epistle LXII For if in the sacrifice which Christ offered none is to be followed but Christ, assuredly it behoves us to obey and do that which Christ did, and what He commanded to be done, since He Himself says in the Gospel, "If ye do whatsoever I command you, henceforth I call you not servants, but friends."[28] Irenaeus Against Heresies Book IV But this is our Lord, the Word of God, who in the first instance certainly drew slaves to God, but afterwards He set those free who were subject to Him, as He does Himself declare to His disciples: "I will not now call you servants, for the servant knoweth not what his lord doeth; but I have called you friends, for all things which I have heard from My Father I have made known."[160] Constitutions of the Holy Apostles Book VI "I call you no longer servants, but friends; for all things that I have heard of my Father have I made known unto you."[122] Origen Commentary on John Book I who make progress and hasten towards wisdom, and are found worthy to possess it. For[142] "You call Me Master and Lord, and you say well, for so I am," but in another passage,[144] Irenaeus Against Heresies Book IV For this is the glory of man, to continue and remain permanently in God's service. Wherefore also did the Lord say to His disciples, "Ye have not chosen Me, but I have chosen you; "[164] Cyprian Epistle LV Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you."[16] Cyprian Treatise XI Exhortation to Martyrdom Addressed to Fortunatus Remember the word that I spoke unto you, The servant is not greater than his master. If they have persecuted me, they will persecute you also."[83] Cyprian Treatise XII Three Books of Testimonies Against the Jews Remember the word which I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you."[559] Epistle of Ignatius to the Romans For says [the Scripture], "If ye were of this world, the world would love its own; but now ye are not of the world, but I have chosen you out of it: continue in fellowship with me."[27] A Treatise of Novatian Concerning the Trinity And, "When He, the Advocate, shall come, whom I shall send unto you from my Father, the Spirit of truth who proceedeth from my Father."[248] Constitutions of the Holy Apostles Book V And again: "If they have persecuted me, they will also persecute you."[7] A Treatise of Novatian Concerning the Trinity Moreover, He adds to all this: "But all these things will they do unto you for my name's sake, because they know not Him that sent me."[241] Fragments from Peter of Alexandria And He says as follows: "All these things will they do unto you for My name's sake, because they know not Him that sent Me."[21] Origen de Principiis Book I That declaration also in the Gospel, "If I had not come and spoken unto them, they had not had sin; but now they have no excuse for their sin,"[76] Origen Commentary on John Book I But what saith the Scripture? The Word is very nigh thee, in thy mouth and in thy heart," as if Christ Himself were the same thing as the Word said to be sought after. But when the Lord Himself says[187] Origen Commentary on John Book II " And, again, there would be no sin but for the Logos, for "if I had not come and spoken unto them," Christ says,[42] Methodius Oration on the Psalms Ye think, indeed, under a pretence of piety, to avenge the glory of God, not understanding that he that despiseth Me despiseth My Father also.[57] Tertullian Against Marcion Book V ,"[375] Tertullian The Prescription Against Heretics and for this asked of the Father that He might be the teacher of truth;[298] Tertullian On Modesty Or if, again, (the pseudo-prophetic spirit) has been eager to affect this (sentiment) in accordance with "the Spirit of truth,"[277] Cyprian Epistle LV But these things have I told you, that when the time shall come, ye may remember that I told you of them."[7] Cyprian Treatise XI Exhortation to Martyrdom Addressed to Fortunatus But these things have I told you, that when the hour shall come ye may remember them, because I told you."[84] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the same place: "The hour shall come, that every one that killeth you shall think he doeth service to God l but they shall do this also because they have not known the Father nor me."[481] The Letter of the Churches of Vienna and Lugdunum And thus was fulfilled that which was spoken by our Lord: `The time shall come when every one who slayeth you shall think that he offereth service to God.'[12] Tertullian On Baptism Even the Lord Himself said that the Spirit would not descend on any other condition, but that He should first ascend to the Father.[103] Irenaeus Against Heresies Book III who also, as Luke says, descended at the day of Pentecost upon the disciples after the Lord's ascension, having power to admit all nations to the entrance of life, and to the opening of the new covenant; from whence also, with one accord in all languages, they uttered praise to God, the Spirit bringing distant tribes to unity, and offering to the Father the first-fruits of all nations. Wherefore also the Lord promised to send the Comforter,[312] Fragments of Clement from the Latin Translation of Cassiodorus "they are manifested by the Holy Ghost, who was sent; "that is the Paraclete, of whom the Lord said, "If I go not away, He will not come."[10] A Treatise of Novatian Concerning the Trinity And, "If I go not away, that Advocate shall not come to you; but if I go away, I will send Him to you."[249] Archelaus Acts of the Disputation with the Heresiarch Manes I, in sooth, am the Paraclete, whose mission was announced of old time by Jesus, and who was to come to "convince the world of sin and unrighteousness."[98] For why, when Thou didst promise to send the Paraclete under Tiberius Caesar, to convince us of sin and of righteousness,[230] Fragments of the Lost Work of Justin on the Resurrection And our Lord Jesus Christ was born of a virgin, for no other reason than that He might destroy the begetting by lawless desire, and might show to the ruler[3] Origen Commentary on Matthew Book XI so the prince of this world, in regard to whom the Saviour says, "Now has the prince of this world been judged,"[124] Origen Commentary on Matthew Book XII through which, when Christ was crucified, the principalities-among which, I think, was also the prince of this world-were made a show of and triumphed over before the believing world. Wherefore, when His suffering was at hand he said, "Now the prince of this world has been judged,"[130] Tertullian The Prescription Against Heretics He had once said, "I have yet many things to say unto you, but ye cannot hear them now; "but even then He added, "When He, the Spirit of truth, shall come, He will lead you into all truth."[237] Tertullian On the Veiling of Virgins "Still," He said, "I have many things to say to you, but ye are not yet able to bear them: when that Spirit of truth shall have come, He will conduct you into all truth, and will report to you the supervening (things)."[3] Tertullian On Monogamy For in saying, "I still have many things to say unto you, but ye are not yet able to bear them: when the Holy Spirit shall be come, He will lead you into all truth,"[7] Origen de Principiis Book I and again in the Gospel, when the Saviour, speaking of the divine and profounder parts of His teaching, which His disciples were not yet able to receive, thus addresses them: "I have yet many things to say unto you, but ye cannot bear them now; but when the Holy Spirit, the Comforter, is come, He will teach you all things, and will bring all things to your remembrance, whatsoever I have said unto you."[72] Origen Against Celsus Book II Howbeit when He, the Spirit of truth, is come, He will guide you into all the truth: for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak."[7] Epistle of Ignatius to the Ephesians And says He of the Holy Spirit, "He shall not speak of Himself, but whatsoever things He shall hear from Me."[62] Tertullian The Prescription Against Heretics when they were so soon to receive "the Holy Ghost, the Comforter, who should guide them into all the truth."[99] Tertullian Against Praxeas and "the Leader into all truth,"[433] Tertullian On the Veiling of Virgins for He speaks not from Himself, but what is commanded by Christ.[9] Tertullian On Fasting Accordingly, setting out of the question the confirmer of all such things, the Paraclete, the guide of universal truth,[82] A Treatise of Novatian Concerning the Trinity And, "When the Spirit of truth shall come, He will direct you into all the truth."[250] Epistle of Ignatius to the Ephesians And of the Holy Ghost, "He shall glorify Me, for He receives of Mine."[64] Tertullian Against Praxeas "He shall receive of mine," says Christ,[347] Tertullian On Monogamy But the Paraclete, having many things to teach fully which the Lord deferred till He came, (according to the pre-definition,) will begin by bearing emphatic witness to Christ, (as being) such as we believe (Him to be), together with the whole order of God the Creator, and will glorify Him,[8] A Treatise of Novatian Concerning the Trinity If Christ was only man, how does He say that the Paraclete "shall take of His, those things which He shall declare? "[117] Archelaus Acts of the Disputation with the Heresiarch Manes For which of us could have hoped that Paul, the persecutor and enemy of the Church, would prove its defender and guardian? Yea, and not that alone, but that he would become also its ruler, the founder and architect of the churches? Wherefore after him, and after those who were with Himself-that is, the disciples-we are not to look for the advent of any other (such), according to the Scriptures; for our Lord Jesus Christ says of this Paraclete, "He shall receive of mine."[329] Origen Commentary on John Book II For the Holy Spirit Himself receives instruction, as is clear from what is said about the Paraclete and the Holy Spirit,[52] Tertullian Against Praxeas And as for the Father's names, God Almighty, the Most High, the Lord of hosts, the King of Israel, the "One that is," we say (for so much do the Scriptures teach us) that they belonged suitably to the Son also, and that the Son came under these designations, and has always acted in them, and has thus manifested them in Himself to men. "All things," says He, "which the Father hath are mine."[216] Tertullian On Idolatry between life and death or else we rescind what is written, "The world shall rejoice, but ye shall grieve."[95] Tertullian De Spectaculis Now they have gladness and we are troubled. "The world," says Jesus, "shall rejoice; ye shall be sorrowful."[28] Tertullian De Corona You have your own registers, your own calendar; you have nothing to do with the joys of the world; nay, you are called to the very opposite, for "the world shall rejoice, but ye shall mourn."[55] Cyprian Treatise VII On the Mortality So many persecutions the soul suffers daily, with so many risks is the heart wearied, and yet it delights to abide here long among the devil's weapons, although it should rather be our craving and wish to hasten to Christ by the aid of a quicker death; as He Himself instructs us, and says, "Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice; and ye shall be sorrowful, but your sorrow shall be turned into joy."[11] Cyprian Treatise XI Exhortation to Martyrdom Addressed to Fortunatus And again: "Verily, verily, I say unto yon, That ye shall weep and lament, but the world shall rejoice; ye shall be sorrowful, but your sorrow shall be turned into joy."[85] Dionysius A Commentary on the Beginning of Ecclesiastes A time to weep, when it is the time of suffering; as when the Lord also says, "Verily I say unto you, that ye shall weep and lament."[33] But to laugh, as concerns the resurrection: "For your sorrow," He says, "shall be turned into joy."[34] Cyprian Treatise VII On the Mortality Who would not desire to be without sadness? who would not hasten to attain to joy? But when our sadness shall be turned into joy, the Lord Himself again declares, when He says, "I will see you again, and your heart shall rejoice; and your joy no man shall take from you."[12] Pseudo-Gregory Thaumaturgus First Homily But our Lord Jesus Christ promises perpetual gladness to all those who believe on Him. For He says, "I will see you, and ye shall rejoice; and your joy no man taketh from you."[7] Pseudo-Gregory Thaumaturgus Second Homily And again the Lord, who came for the purpose of accomplishing a saving passion, said, "I will see you, and ye shall rejoice; and your joy no man taketh from you."[6] Cyprian Treatise IV On the Lord's Prayer And since we have Him as an Advocate with the Father for our sins, let us, when as sinners we petition on behalf of our sins, put forward the words of our Advocate. For since He says, that "whatsoever we shall ask of the Father in His name, He will give us,"[6] Passion of the Holy Martyrs Perpetua and Felicitas 2. But He who had said, "Ask, and ye shall receive,"[33] Origen Against Celsus Book IV " And for this reason, in our Gospels too, is our Saviour described as saying: "These things have I spoken to you in proverbs, but the time cometh when I shall no more speak unto you in proverbs."[354] Hippolytus Dogmatical and Historical Fragments This is the Spirit, the Comforter, that is sent because of thee,[419] Clement of Alexandria The Instructor Book I For how shall he not be loved for whose sake the only-begotten Son is sent from the Father's bosom, the Word of faith, the faith which is superabundant; the Lord Himself distinctly confessing and saying, "For the Father Himself loveth you, because ye have loved Me; "[11] Tertullian Against Praxeas "[331] Hippolytus Dogmatical and Historical Fragments But let us also look at the subject in hand,-namely, the question, brethren, that in reality the Father's power, which is the Word, came down from heaven, and not the Father Himself. For thus He speaks: "I came forth from the Father, and am come."[274] Cyprian Treatise VII On the Mortality How great is the advantage of going out of the world, Christ Himself, the Teacher of our salvation and of our good works, shows to us, who, when His disciples were saddened that He said that He was soon to depart, spoke to them, and said, "If ye loved me, ye would surely rejoice because I go to the Father; "[14] Archelaus Acts of the Disputation with the Heresiarch Manes but when He had once said, "I go to my Father, and I send the Paraclete to you,"[234] Methodius Oration on the Psalms I came forth from God, and am come into the world,[58] Constitutions of the Holy Apostles Book V And on the fifth day of the week, when we had eaten the passover with Him, and when Judas had dipped his hand into the dish, and received the sop, and was gone out by night, the Lord said to us: "The hour is come that ye shall be dispersed, and shall leave me alone; "[93] Shepherd of Hermas Commandment Tenth Cleanse yourself from this wicked grief, and you will live to God; and all will live to God who drive away grief from them, and put on all cheerfulness."[9] Origen de Principiis Book III the whole simultaneous assault of these opposing powers, unless indeed the might of Him alone were to work in him, who said, "Be of good cheer, I have overcome the world."[305] Origen Against Celsus Book VI as also in this, "In the world ye shall have tribulation; but be of good cheer, I have overcome the world."[303] Origen Against Celsus Book VIII the meaning of these words, When God gives to the tempter permission to persecute us, then we suffer persecution; and when God wishes us to be free from suffering, even in the midst of a world that hates us, we enjoy a wonderful peace, trusting in the protection of Him who said, "Be of good cheer, I have overcome the world."[131] Cyprian Treatise VII On the Mortality Thus Job, after the loss of his wealth, after the death of his children, grievously afflicted, moreover, with sores and worms, was not overcome, but proved; since in his very struggles and anguish, showing forth the patience of a religious mind, he says, "Naked came I out of my mother's womb, naked also I shall go under the earth: the Lord gave, the Lord hath taken away; as it seemed fit to the Lord, so it hath been done. Blessed be the name of the Lord."[20] Cyprian Treatise IX On the Advantage of Patience forsake our patrimonies, undergo imprisonment, bear chains, spend our lives, endure the sword, the wild beasts, fires, crucifixions-in fine, all kinds of torments and penalties, to be endured in the faith and courage of patience; as the Lord Himself instructs us, and says, "These things have I spoken unto you, that in me ye might have peace. But in the world ye shall have tribulation; yet be confident, for I have overcome the world."[26] Cyprian Treatise XI Exhortation to Martyrdom Addressed to Fortunatus And again: "These things have I spoken unto you, that in me ye may have peace; but in the world ye shall have tribulation: but be of good confidence, for I have overcome the world."[86] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also according to John: "These things have I spoken unto you, that in me ye may have peace. But in the world ye shall have affliction; but have confidence, for I have overcome the world."[409] Pseudo-Gregory Thaumaturgus Twelve Topics on the Faith Wherefore He says, "Be of good cheer, I have overcome the world."[37] Dionysius An Exposition of Luke XXII. 46 And most of all indeed is this world a scene of pain to the saints, to whom He addresses this word, and He cannot lie in uttering it: "In the world ye shall have tribulation."[7] Alexander Epistles on the Arian Heresy And besides, also, one only Catholic and Apostolic Church, which can never be destroyed, though all the world should seek to make war with it; but it is victorious over every most impious revolt of the heretics who rise up against it. For her Goodman hath confirmed our minds by saying, "Be of good cheer, I have overcome the world."[39] Constitutions of the Holy Apostles Book V For in the world ye have tribulation: for they shall deliver you into the synagogues; and ye shall be brought before rulers and kings for my sake, and for a testimony to them."[8] Tertullian Against Praxeas must surely have been on earth) is once more recognised by the Son as in heaven, when, "lifting up His eyes thereto,"[352] Origen Commentary on John Book I "He whom the Father sanctified and sent unto the world, to Him do you say, Thou blasphemest, because I said, I am the Son of God? "and[94] Pseudo-Gregory Thaumaturgus Second Homily Thence come to us the brilliant splendours of the treasures of divine knowledge. "For this is life eternal, that we may know the true God, and Jesus Christ whom He hath sent."[19] Epistle of Ignatius to the Antiochians The Evangelists, too, when they declared that the one Father was "the only true God,"[15] Irenaeus Against Heresies Book IV Now to whom is it not clear, that if the Lord had known many fathers and gods, He would not have taught His disciples to know [only] one God,[9] Cyprian Epistle LXXII But He, the same, sets forth, that it is the knowledge of the two which saves, when He says, "And this is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom thou hast sent."[24] Cyprian Treatise IV On the Lord's Prayer Thus, when He taught what is life eternal, He embraced the sacrament of life in a large and divine brevity, saying, "And this is life eternal, that they might know Thee, the only and true God, and Jesus Christ, whom Thou hast sent."[76] Cyprian Treatise V An Address to Demetrianus Know God even late; for Christ at His coming admonishes and teaches this, saying, "This is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom Thou hast sent."[43] Cyprian Treatise XI Exhortation to Martyrdom Addressed to Fortunatus And once more: "And this is life eternal, that they may know Thee, the only and true God, and Jesus Christ, whom Thou hast sent."[22] Cyprian Treatise XII Three Books of Testimonies Against the Jews And now, do Thou glorify me with Thyself, with the glory which I had with Thee before the world was made."[122] A Treatise of Novatian Concerning the Trinity If Christ was only man, wherefore did He lay down for us such a rule of believing as that in which He said, "And this is life eternal, that they should know Thee, the only and true God, and Jesus Christ, whom Thou hast sent? "[118] Arnobius Against the Heathen Book II jaws of death; that they can, nevertheless, have their lives prolonged by the favour and kindness of the Supreme Ruler if only they try and study to know Him,-for the knowledge of Him is a kind of vital leaven[220] Lactantius Divine Institutes Book IV And since these things are so, as we have shown, it is plain that no other hope of life is set before man, except that, laying aside vanities and wretched error, he should know God,[377] Lactantius Divine Institutes Book VI these except God, who has proposed to us virtue itself? Therefore the sum and substance of everything is contained in the acknowledging and worship of God; all the hope and safety of man centres in this; this is the first step of wisdom, to know who is our true Father, and to worship Him alone with the piety which is due to Him, to obey Him, to yield ourselves to His service with the utmost devotedness: let our entire acting, and care, and attention, be laid out in gaining His favour.[69] Lactantius A Treatise on the Anger of God But the second step is to perceive with the mind that there is but one Supreme God, whose power and providence made the world from the beginning, and afterwards continues to govern it. The third step is to know His Servant and Messenger,[4] Constitutions of the Holy Apostles Book V and by it have "known the one and only true God and Father,"[134] Constitutions of the Holy Apostles Book VI the same says in the Gospel, "That they might know Thee, the only true God."[136] Origen Commentary on John Book II To such persons we have to say that God on the one hand is Very God (Autotheos, God of Himself); and so the Saviour says in His prayer to the Father,[7] Epistle of Ignatius to the Ephesians And He says of Himself to the Father, "I have," says He, "glorified Thee upon the earth ; I have finished the work which, Thou gavest Me; I have manifested Thy name to men."[63] Epistle of Ignatius to the Tarsians And, "Glorify Me with Thy glory which I had before the world was? "[24] Irenaeus Against Heresies Book IV For not alone antecedently to Adam, but also before all creation, the Word glorified His Father, remaining in Him; and was Himself glorified by the Father, as He did Himself declare, "Father, glorify Thou Me with the glory which I had with Thee before the world was."[163] Hippolytus Exegetical Fragments the lowly estate of humanity, He said, "Father, glorify me with the glory which I had,"[45] A Treatise of Novatian Concerning the Trinity Repeating this same thing, He says: "Father, glorify me with that glory wherewith I was with Thee before the world was."[90] If Christ was only man, how does He say, "And now glorify me with the glory which I had with Thee before the world was? "[121] Or when by Christ Himself it is expressed: "Father, glorify me with that glory with which I was with Thee before the world was made?[208] Origen Commentary on Matthew Book XIII But when it is said by the Saviour in the prayer to the Father, "And, now, glorify me, O Father, with Thine own self, with the glory which I had with Thee before the worldwas,"[128] Tertullian Against Praxeas and even to the Father He declares, "I have manifested Thy name unto these men; "[214] Tertullian On Prayer and more openly, "I have manifested Thy name to men."[17] Pseudo-Gregory Thaumaturgus On the Trinity No one, however, was sufficient to know these until the Son being made flesh manifested them, saying: "Father, I have manifested Thy name to men; glorify Thou me also, that they may know me as Thy Son."[4] Constitutions of the Holy Apostles Book VIII as Himself somewhere says, when He was giving thanks for the salvation of those that had believed, "I have manifested Thy name to men, I have finished the work Thou gavest me; "[3] "He manifested His name to those that knew it not; "[113] Origen de Principiis Book I For in this way will that saying be true which He utters to the Father, "All Mine are Thine, and Thine are Mine, and I am glorified in them."[51] Epistle of Mathetes to Diognetus The soul dwells in the body, yet is not of the body; and Christians dwell in the world, yet are not of the world.[26] Epistle of Ignatius to the Ephesians For, says He, "Grant unto them, Holy Father, that as I and Thou are one, they also may be one in us."[33] Tertullian Against Praxeas He commended His disciples to the safe-keeping of the Father.[353] Constitutions of the Holy Apostles Book VIII and said concerning us to His Father, "Holy Father, although the world has not known Thee, yet have I known Thee; and these have known Thee."[4] Origen Commentary on Matthew Book XIII you must understand by the "world," that which is inhabited by us on the earth; for it was from this world that the Father gave men to the Son, in regard to whom alone the Saviour beseeches His Father, and not for the whole world of men. Moreover, also, when the Saviour says, "And I come to thee and am no longer in the world,"[129] He speaks of the terrestrial world; for it is not to be supposed that He spoke things contradictory when He said, "And I come to thee, and I am no longer in the world," and "I am in the world." But also in this, "And these things I speak in the world,"[130] Irenaeus Against Heresies Book II and he was called the "son of perdition"[122] Tertullian On Prayer nor a sad by a joyful,[80] Origen Commentary on Matthew Book XIII And this is clearly indicated also by the words, "And the world hated them, because they are not of the world."[131] Irenaeus Against Heresies Book I [86] Origen de Principiis Book II Our Lord and Saviour also points out a certain other world besides this visible one, which it would indeed be difficult to describe and make known. He says, "I am not of this world."[25] Origen Commentary on Matthew Book XIII But if any one seems to be called a disciple, but yet is of the world, because of his loving the world, and the things therein,-I mean, the life in the place round about the earth, and the property in it, or the possessions, or any form of wealth whatsoever,-so that the saying, "they are not of the world,"[137] Clement of Alexandria The Instructor Book III These, then, who are disgusting even to the heathen poets for their fashions, how shall they not be rejected by the truth?[8] Constitutions of the Holy Apostles Book VIII for there is no other God like Thee; for on Thee is our reliance. "Sanctify them by Thy truth: for Thy word is truth."[81] Origen de Principiis Book I t this order of the human race has been appointed in order that in the future world, or in ages to come, when there shall be the new heavens and new earth, spoken of by Isaiah, it may be restored to that unity promised by the Lord Jesus in His prayer to God the Father on behalf of His disciples: "I do not pray for these alone, but for all who shall believe on Me through their word: that they all. may be one, as Thou, Father, art in Me, and I in Thee, that they also may be one in Us; "[108] Cyprian Treatise IV On the Lord's Prayer And subsequently He beseeches the Father for all, saying, "Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as Thou, Father, art in me, and I in Thee, that they also may be one in us."[84] Clement of Alexandria The Instructor Book I And the glory which Thou hast given Me I have given them; that they may be one, as We are one: I in them, and Thou in Me, that they may be made perfect in one."[159] Origen de Principiis Book III because undoubtedly in the consummation or end God is "all and in all." And with reference to this, it is made a question by some[408] Cyprian Epistle LXXIV But such shall undergo the judgment of God according to their desert, as depart from His words who prays to the Father for unity, and says, "Father, grant that, as Thou and I are one, so they also may be one in us."[9] Origen Commentary on John Book I Those who incline to this argument may appeal to those texts of Scripture which say the most exalted things about men, and to the fact that the Gospel is addressed directly to men; not so much is said about the creation, or, as we understand it, about the world. We read,[127] Origen Commentary on Matthew Book XIII because of the teaching of Jesus; not the world of heaven and earth and them that are therein, all compacted together but the men on the earth along with us. And the saying, "They are not of the world,"[133] And so also the disciples of Jesus are not of this world, as He was not of the world. And further also the saying, "That the world may believe that Thou hast sent Me,"[134] Origen de Principiis Book I and again, when He says: "That they may be one, even as We are one; I in them, and Thou in Me, that they may be made perfect in one."[109] Origen Against Celsus Book VIII and the words used in prayer by the Son of God, "As Thou and I are one,[21] Hippolytus Refutation of All Heresies Book X wasted by disease. For thou hast become God:[70] Clement of Alexandria The Instructor Book I and again, "And hast loved them as Thou hast loved Me? "[12] Irenaeus Against Heresies Book IV indicating that they did not glorify Him when they followed Him; but that, in following the Son of God, they were glorified by Him. And again, "I will, that where I am, there they also may be, that they may behold My glory; "[165] Clement of Alexandria The Instructor Book I O righteous Father, the world hath not known Thee: but I have known Thee, and these have known that Thou hast sent Me. And I have declared to them Thy name, and will declare it."[161] Origen de Principiis Book II Now this word "more" undoubtedly means something greater than an age; and see if that expression of the Saviour, "I will that where I am, these also may be with Me; and as I and Thou are one, these also may be one in Us,"[19] , globes, but which holy Scripture has called heavens; in each of which he will first see clearly what is done there, and in the second place, will discover the reason why things are so done: and thus he will in order pass through all gradations, following Him who hath passed into the heavens, Jesus the Son of God, who said, "I will that where I am, these may be also."[201] Origen de Principiis Book III The Lord Himself, in the Gospel, not only declares that these same results are future, but that they are to be brought about by His own intercession, He Himself deigning to obtain them from the Father for His disciples, saying, "Father, I will that where I am, these also may be with Me; and as Thou and I are one, they also may be one in Us."[406] Cyprian Treatise VII On the Mortality Christ the Lord also promises that we shall be such, when, that we may be with Him, and that we may live with Him in eternal mansions, and may rejoice in heavenly kingdoms, He prays the Father for us, saying, "Father, I will that they also whom Thou hast given me be with me where I am, and may see the glory which Thou hast given me before the world was made."[45] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the Gospel according to John: "Father, I will that those whom Thou hast given me be with me where I shall be, and may see my glory which Thou hast given me before the foundation of the world."[668] Arnobius Against the Heathen Book II He should not have been despised by you even on this account, that He showed to you things concerning your salvation, that He prepared for you a path[4] Clement of Alexandria The Instructor Book I It is this same Father of His, then who being one is manifested by many powers And this was the import of the utterance, "No man knew the Father,"[176] Origen de Principiis Book II Finally, in the Gospel according to John, our Lord Himself, when praying to the Father, says, "O just Father, the world hath not known Thee."[74]