Origen Commentary on Matthew Book XI ined by the Word, and goes unwillingly, as it were, when the Saviour wishes to train by exercise the disciples in this boat which is distressed by the waves and the contrary wind? But since Mark has made a slight change in the reading, and for "Straightway He constrained the disciples to enter lute the boat and to go before Him to the other side," has written, "And straightway He constrained His disciples to enter into the boat and to go before Him unto the other side unto Bethsaida,"[47] Cyprian Treatise III On the Lapsed Christ says in His precepts, "Whosoever shall be ashamed of me, of him shall the Son of man be ashamed."[63] Origen Commentary on Matthew Book XI And there are some other things which they have received to hold, washings of cups and pots and brazen vessels and couches."[95] 1 Clement For [the Scripture] saith in a certain place, "This people honoureth Me with their lips, but their heart is far from Me."[59] Clement of Alexandria Stromata Book II And "this people honoureth Me with their lips," it is said, "but their heart is far from Me."[141] For [the Scripture] saith in a certain place, "This people honoureth me with their lips, but their heart is far from me."[69] Cyprian Epistle XXXIX The Lord warns us in His Gospel, saying, "Ye reject the commandment of God, that ye may establish your own tradition."[12] Cyprian Treatise I On the Unity of the Church These, doubtless, they imitate and follow, who, despising God's tradition, seek after strange doctrines, and bring in teachings of human appointment, whom the Lord rebukes and reproves in His Gospel, saying, "Ye reject the commandment of God, that ye may keep your own tradition."[55] Cyprian Treatise IV On the Lord's Prayer For what can be a more spiritual prayer than that which was given to us by Christ, by whom also the Holy Spirit was given to us? What praying to the Father can be more truthful than that which was delivered to us by the Son who is the Truth, out of His own mouth? So that to pray otherwise than He taught is not ignorance alone, but also sin; since He Himself has established, and said, "Ye reject the commandments of God, that ye may keep your own traditions."[5] Cyprian Epistle LXII And again the Lord in the Gospel repeals this same saying, and says, "Ye reject the commandment of God, that ye may keep your own tradition."[31] Cyprian Epistle LXVII This also the Lord repeats in the Gospel, and says, "Ye reject the commandment of God, that ye may establish your own tradition."[9] Cyprian Epistle LXXIII Also the Lord in the Gospel, similarly rebuking and reproving, utters and says, "Ye reject the commandment of God, that ye may keep your own tradition."[8] Tertullian Of Patience When, then, on being cursed, I smite how shall I be found to have followed the doctrine of the Lord, in which it has been delivered that "a man is defiled,[91] Tertullian On Fasting and that the Lord Himself in the Gospel has given a compendious answer to every kind of scrupulousness in regard to food; "that not by such things as are introduced into the mouth is a man defiled, but by such as are produced out of the mouth; "[13] Novation On the Jewish Meats wherein it was absolutely proved that they are ignorant of what is the true circumcision, and what the true Sabbath; and their ever increasing blindness is confuted in this present epistle, wherein I have briefly discoursed concerning their meats, because that in them they consider that they only are holy, and that all others are defiled.[7] God is not worshipped by the belly nor by meats, which the Lord says will perish, and are "purged" by natural law in the draught.[27] Origen Commentary on Matthew Book XI and especially when, according to Mark, the Saviour said these things "making all meats clean,"[98] Constitutions of the Holy Apostles Book VII I mean blasphemies, evil-speaking, and if there be any other thing of the like nature.[99] Origen Commentary on Matthew Book XI Perhaps also on this account, when describing the things in this place, Mark says that "He rose up and went into the borders of Tyre, and having entered into the house wished no man to know it."[155] When Jesus, then, went out from Gennesaret He withdrew indeed from Israel and came, not to Tyre and Sidon, but into "the parts" of Tyre and Sidon, with the result that those of the Gentiles now believe in part; so that if He had visited the whole of Tyre and Sidon, no unbeliever would have been left in it. Now, according to Mark, "Jesus rose up and went into the borders of Tyre,"[156] Tertullian On Prayer from his children, and hand it to dogs? "[44] Acts and Martyrdom of St. Matthew the Apostle of the demons, I shall know the truth for myself by this, by thee laying on hands upon me, and I shall receive my sight. And the apostle having laid his hands upon his eyes, and saying Ephphatha, Jesus,[15] Lactantius Divine Institutes Book IV A power worthy of admiration,[345] Origen Commentary on Matthew Book XI but here, as Matthew and Mark have written, "Jesus gave thanks and brake; "[207] Archelaus Acts of the Disputation with the Heresiarch Manes and here, Jesus, leading forth His people from the midst of the Pharisees, transferred them to an eternal salvation.[522] Origen Commentary on Matthew Book XII Mark says, "He charged them that they should tell no man of Him; "[112] Irenaeus Against Heresies Book III Now this is He who was born of Mary; for He says: "The Son of man must suffer many things, and be rejected, and crucified, and on the third day rise again."[286] Tertullian On Idolatry If you wish to be the Lord's disciple, it is necessary you "take your cross, and follow the Lord: "[85] Clement of Alexandria Stromata Book VI " But plainly, unrighteous gain is pleasure and pain, toil and fear; and, to speak comprehensively, the passions of the soul, the present of which is delightful, the future vexatious. "For what is the profit," it is said, "if you gain the world and lose the soul? "[212] Cyprian Treatise III On the Lapsed he drew near to perish, to him a funeral pile? Ought he not to shudder at and flee from the devil's altar, which he had seen to smoke, and to be redolent of a foul rector, as if it were the funeral and sepulchre of his life? Why bring with you, O wretched man, a sacrifice? why immolate a victim? You yourself have come to the altar an offering; you yourself have come a victim: there you have immolated your salvation, your hope; there you have burnt up your faith in those deadly fires.[5] Tertullian On Idolatry But "whosoever shall be ashamed of Me in the presence of men, of him will I too be ashamed," says He, "in the presence of my Father who is in the heavens."[100] Tertullian On the Flesh of Christ I am safe, if I am not ashamed of my Lord. "Whosoever," says He, "shall be ashamed of me, of him will I also be ashamed."[71] Tertullian De Fuga in Persecutione How will he confess, fleeing? How flee, confessing? "Of him who shall be ashamed of Me, will I also be ashamed before My Father."[25] Cyprian Epistle LXII Moreover, however, the Lord says in the Gospel, "Whosoever shall be ashamed of me, of him shall the Son of man be ashamed."[34] Tertullian On Fasting Deservedly, therefore, even while in the flesh, did the Lord show Himself to him, the colleague of His own fasts, no less than to Elijah.[42] Origen Commentary on Matthew Book XII For when they saw Jesus transfigured before them so that "His face shone," etc., "they saw the kingdom of God coming with power."[201] But since here it is written in the three Evangelists, "They shall not taste of death,"[220] Irenaeus Against Heresies Book I He asserts that the fruit of this arrangement and analogy has been manifested in the likeness of an image, namely, Him who, after six days, ascended[188] Tertullian On Monogamy while, in the revelation of His own glory, He prefers, from among so many saints and prophets, to have with him Moses and Elias[72] Hippolytus Refutation of All Heresies Book VI that in the similitude of an image He appeared who after the six days Himself ascended the mountain a fourth person, and became the sixth.[136] Origen Commentary on Matthew Book XII " according to Matthew and Mark,[227] But hear these things, if you can, at the same time giving heed spiritually, that it is not said simply, "He was trans-figured," but with a certain necessary addition, which Matthew and Mark have recorded; for, according to both, "He was transfigured before them."[229] Origen Commentary on Matthew Book XII But in order that He may thus hold fellowship with God and pray to the Father, He goes up into the mountain; and then, according to Mark, "His garments become white and glistening as the light, so as no fuller on earth can whiten them."[237] Tertullian Against Praxeas Since, therefore, He reserves to some future time His presence and speech face to face with Moses-a promise which was afterwards fulfilled in the retirement of the mount (of transfiguration), when as we read in the Gospel," Moses appeared talking with Jesus"[162] Tertullian On Fasting For the latter voice was uttering a threat to a fed man, the former soothing a fasting one. Such is the prerogative of circumscribed food, that it makes God tent-fellow[48] Origen Commentary on Matthew Book XII "[239] Tertullian Against Praxeas Peter, and John, and James, (who confronted not the same light) without risking the loss of their reason and mind; and if they, who were unable to endure the glory of the Son,[189] Origen Commentary on Matthew Book XII And on this account these words call for very special examination, because Mark, in his own person, has added, "For he wist not what to answer,"[240] "for he did not know what to answer,"[253] Tertullian On Modesty "a Physician." necessary to "the sick" "more than to the whole."[107] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the same place: All things are possible to him that believeth."[605] Irenaeus Against Heresies Book IV thus showing that there is a faith specially belonging to man, since he has an opinion specially his own. And again, "All things are possible to him that believeth; "[612] Tertullian On Fasting for why should what is salutary be sad? He taught likewise that fasts are to be the weapons for battling with the more direful demons:[64] The First Epistle of Clement Concerning Virginity and they bring no help to those over whom they make their adjurations; but they speak with terrible words, and affright people, but do not act with true faith, according to the teaching of our Lord, who hath said: "This kind goeth not out but by fasting and prayer,"[122] A Treatise on Re-Baptism by an Anonymous Writer In fine, when they were passing through Galilee, Jesus said to them, "The Son of man is to be delivered into the hands of men, and they will kill Him; and after three days He shall rise again."[21] Origen Commentary on Matthew Book XIII But let us consider also the like account in the other Evangelists. Mark,[116] Origen Commentary on Matthew Book XIII Wherefore He sat down, and called them, and teaches who is the greatest, saying, that he who became last of all by means of his moderation and gentleness, would as the greatest obtain the first place, so that he did not receive the place of one who was being ministered unto, but the place of one who ministered, and that not to some but not to others, but to all absolutely; for attend to the words, "If any man would be first he shall be last of all, and minister of all."[117] Shepherd of Hermas Similitude Ninth without doing evil, will be more honoured than all who have been previously mentioned; for all infants are honourable before God, and are the first persons with Him.[48] Origen Commentary on Matthew Book XIII And next to that He says, that "He,"-Jesus to-wit-"took a little child, and set him in the midst of His own disciples, and taking him in His arms, He said unto them, Whosoever shall receive one of the little children in My name receiveth Me."[118] Tertullian On Prayer , "a brother? you have seen your Lord; "[172] Methodius Discourse I. Marcella because he had not salted himself with the exercises of self-control, and so subdued his carnal appetites, but self-indulgently had yielded to them, and became corrupted in adultery. And hence, in Leviticus,[7] 1 Clement Yea, it were better for him that a millstone should be hung about [his neck], and he should be sunk in the depths of the sea, than that he should cast a stumbling-block before one of my little ones.[210] Yea, it were better for him that a millstone should be hung about [his neck], and he should be sunk in the depths of the sea, than that he should cast a stumbling-block before one of my little ones."[257] Irenaeus Against Heresies Book II but He shall send the unrighteous, and those who do not the works of righteousness, "into everlasting fire, where their worm shall not die, and the fire shall not be quenched."[282] Diatessaron With which he careth for[7] us, to appear[8] The Testaments of the Twelve Patriarchs III to the Lord, as also Abraham taught me; and of every clean beast and clean bird offer a sacrifice to the Lord, and of every firstling and of wine offer first-fruits; and every sacrifice thou shalt salt with salt.[19] Clement of Alexandria Stromata Book III Vos autem non legistis, quod protoplasto Deus dixit: `Eritis duo in carne una? Quare qui dimittit uxorem, praeterquam fornicationis causa, facit eam moechari.[55] Origen Commentary on Matthew Book XIV Mark, also, has written to the likeeffect.[121] Tertullian On Monogamy So true, moreover, is it that divorce "was not from the beginning," that among the Romans it is not till after the six hundredth year from the building of the city that this kind of "hard-heartedness"[81] Clementine Homily III `Moses gave you commandments according to your hard-heartedness; for from the beginning it was not so: for He who created man at first, made him male and female.'[53] Origen de Principiis Book II More truly indeed of this than of any other can the statement be affirmed, "They shall both be in one flesh, and are no longer two, but one flesh."[85] Clement of Alexandria Stromata Book III Quid enim? annon licet etiam continenter uti matrimonio, et non conari dissolvere, quod "conjunxit Deus? "[53] Primum quidem, propriam sponsam habuit Ecclesiam: deinde vero, nec homo erat communis, ut opus haberet etiam adjutore aliquo secundum carnem; neque erat ei necesse procreare filios, qui manet in aeternum, et natus est solus Dei Filius. Hic ipse autem Dominus dicit: "Quod Deus conjunxit, homo ne separet."[60] Tertullian On Monogamy is it that He Himself withal should set upon His own official chair men who were mindful rather to enjoin-(but) not likewise to practise-sanctity of the flesh, which (sanctity) He had in all ways recommended to their teaching and practising?-first by His own example, then by all other arguments; while He tells (them) that "the kingdom of heavens" is "children's; "[69] Tertullian On Baptism ? The Lord does indeed say, "Forbid them not to come unto me."[190] Irenaeus Against Heresies Book I On this account, also, He sent forth the disciples to the twelve tribes, that they might proclaim to them the unknown God. And to the person who said to Him, "Good Master,"[259] Clement of Alexandria Stromata Book III Annon aperte indicat, quod sicut mundus componitur ex contrariis, nempe ex calido et frigido, humido et sicco, ita etiam ex iis qui dant, et ex iis qui accipiunt? Et rursus cum dixit: "Si vis perfectus esse, vende quae habes, et da pauperibus," refellit eum qui gloriabatur quod "omnia a juventute praecepta servaverat; "non enim impleverat illud: "Diliges proximum tuum sicut teipsum: "[85] Clement of Alexandria Who is the Rich Man that Shall Be Saved? And Jesus answered and said, Verily I say unto you, Whosoever shall leave what is his own, parents, and brethren, and possessions, for My sake and the Gospel's, shall receive an hundred-fold now in this world, lands, and possessions, and house, and brethren, with persecutions; and in the world to come is life everlasting. But many that are first shall be last, and the last first."[5] Tertullian On Monogamy go his way who had not "received" the precept of dividing his substance to the needy, and was abandoned by the Lord to his own opinion.[104] Tertullian On Modesty "But," say they, "God is `good, 'and `most good, '[15] Origen Against Celsus Book V And here I may employ this illustration, as beating upon this point: Our Lord and Saviour, heating Himself on one occasion addressed as "Good Master,"[41] Hippolytus Refutation of All Heresies Book V He says that this (one) alone is good, and that what is spoken by the Saviour[43] Hippolytus Refutation of All Heresies Book VII and as Himself acknowledges: "Why call ye me good? there is one good,"[86] Clementine Homily III is good.'[62] Origen Commentary on John Book II " The good God says this with respect of us also who pray that we may be part of His congregation. The Saviour praises him, saying,[34] Origen Commentary on John Book VI Naaman, then, is still in error, and does not see how far inferior other rivers are to the Jordan for the cure of the suffering; he extols the rivers of Damascus, Arbana, and Pharpha, saying, "Are not Arbana and Pharpha, rivers of Damascus, better than all the waters of Israel? Shall I not wash in them and be clean? "For as none is good[139] Shepherd of Hermas Similitude Ninth For as it is disagreeable to walk among thistles with naked feet, so also it is hard for such to enter the kingdom of God.[37] Clement of Alexandria Stromata Book V Again, "Don't sail on land" is a Pythagorean saw, and shows that taxes and similar contracts, being troublesome and fluctuating, ought to be declined. Wherefore also the Word says that the tax-gatherers shall be saved with difficulty.[71] Tertullian To His Wife Book II joys?-which, indeed, is chiefly found among the wealthier; for the more any is rich, and inflated with the name of "matron," the more capacious house does she require for her burdens, as it were a field wherein ambition may run its course. To such the churches look paltry. A rich man is a difficult thing (to find) in the house of God;[56] Clement of Alexandria Who is the Rich Man that Shall Be Saved? But if not, "sooner shall a camel enter through a needle's eye, than such a rich man reach the kingdom of God."[35] Five Books in Reply to Marcion 10 Like him, have all things left,[121] Clement of Alexandria Who is the Rich Man that Shall Be Saved? "And Jesus answering said, Verily I say unto you, Whosoever shall leave what is his own, parents, and children, and wealth, for My sake and the Gospel's, shall receive an hundredfold."[27] Tertullian On Idolatry . Parents, wives, children, will have to be left behind, for God's sake.[86] Cyprian Treatise III On the Lapsed even in this time, but in the world to come life everlasting."[16] Clement of Alexandria Who is the Rich Man that Shall Be Saved? XXVI. "The first shall be last, and the last first."[33] Tertullian On Baptism " Pray does the emperor in person set forth, or the prefect in person cudgel? One whose ministers do a thing is always said to do it.[114] Martyrdom of Polycarp or sacrifice, and prepared to be an acceptable burnt-offering unto God, looked up to heaven, and said, "O Lord God Almighty, the Father of thy beloved and blessed Son Jesus Christ, by whom we have received the knowledge of Thee, the God of angels and powers, and of every creature, and of the whole race of the righteous who live before thee, I give Thee thanks that Thou hast counted me, worthy of this day and this hour, that I should have a part in the number of Thy martyrs, in the cup[37] Irenaeus Against Heresies Book I Moreover, they affirm that the Lord added this redemption to the sons of Zebedee, when their mother asked that they might sit, the one on His right hand, and the other on His left, in His kingdom, saying, "Can ye be baptized with the baptism which I shall be baptized with? "[270] 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] A Treatise on Re-Baptism by an Anonymous Writer Also according to Mark He said, with the same purpose, to the sons of Zebedee: "Are ye able to drink of the cup which I drink of, or to be baptized with the baptism wherewith I am baptized? "[44] Arnobius Against the Heathen Book VII that name, how can we but give them even the greatest honour, since we have been taught by the commands which have especial power over us,[73] Origen Against Celsus Book VII Perhaps it is the following passages which have led Celsus to suppose that Jesus forbids ambition to His disciples: "Whoever of you will be the chiefest, shall be servant of all; "[42] The Second Epistle of Pope Callistus And in another passage He says: "And whosoever of you is the greater, shall be your servant,"[7] Clement of Alexandria The Instructor Book I Such is our Instructor, righteously good. "I came not," He says, "to be ministered unto, but to minister."[224] Gospel of Nicodemus I The Acts of Pilate And as Jesus passed by, I cried out with a loud voice, Pity me, O son of David. And he pitied me, and put his hands upon my eyes, and I instantly received my sight.[24] Clement of Alexandria Stromata Book VI Many also of those who called to the Lord said, "Son of David, have mercy on me."[252] Melito the Philosopher and in the Gospel: "Jesus stood, and bade him be called,"[125] Tertullian On Baptism and thereafter of undivided intimacy, might be able to confer the compendious grace of baptism, seeing they (I think) followed Him who was wont to promise salvation to every believer. "Thy faith," He would say, "hath saved thee; "[130] Origen Commentary on John Book X " After this comes, "And when He had entered into Jerusalem the whole city was stirred," which we cited above. Then we have Mark's account:[66] 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] Hippolytus Refutation of All Heresies Book VIII and did not discover (any). Wherefore, he says, He cursed the fig-tree,[8] Origen Commentary on John Book X The disciples then bring the foal to Jesus naked, and put their own dress on it, so that the Lord may sit on the disciples' garments which are on it, at His ease. What is said further will not, in the light of Matthew's statements, present anydifficulty; how[87] Tertullian On Modesty She has none to whom to make such a promise; and if she have had, she does not make it; since even the earthly temple of God can sooner have been called by the Lord a "den of robbers,"[9] 2 Clement but if we do not the will of the Lord, we shall be of the scripture that saith, "My house was made a den of robbers."[100] Clement of Alexandria Stromata Book VII This Gnostic, to speak compendiously, makes up for the absence of the apostles, by the rectitude of his life, the accuracy of his knowledge, by benefiting his relations, by "removing the mountains" of his neighbours, and putting away the irregularities of their soul. Although each of us is his[116] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also according to Mark: "All things whatsoever ye pray and ask for, believe that ye shall receive them, and they shall be yours."[604] Origen Commentary on Matthew Book XIV Who then is hethat asketh, but he who has obeyed Jesus when He says, "If ye stand praying, believe that ye receive,and ye shall receive"?[204] Cyprian Treatise I On the Unity of the Church Thus, also, when He gave the law of prayer, He added, saying, "And when ye stand praying, forgive, if ye have ought against any; that your Father also which is in heaven may forgive you your trespasses."[39] Cyprian Treatise IV On the Lord's Prayer But if ye do not forgive, neither will your Father which is in heaven forgive you your trespasses."[62] Epistle of Theonas to Lucianus If an injury is done to you, look to Jesus Christ; and even as ye desire that He may remit your transgressions, do ye also forgive them theirs;[21] Acts of the Holy Apostles Peter and Paul Then Simon, enraged that he was not able to tell the secret of the apostle, cried out, saying: Let great dogs come forth, and eat him up before Caesar. And suddenly there appeared great dogs, and rushed at Peter. But Peter, stretching forth his hands[23] Tertullian On Baptism The baptism announced by John formed the subject, even at that time, of a question, proposed by the Lord Himself indeed to the Pharisees, whether that baptism were heavenly, or truly earthly:[96] Clement of Alexandria The Instructor Book III And of civil government: "Render to Caesar the things which are Caesar's; and unto God the things which are God's."[190] Tertullian On Idolatry Idolatry is condemned, not on account of the persons which are set up for worship, but on account of those its observances, which pertain to demons. "The things which are Cµsar's are to be rendered to Cµsar."[116] Tertullian On the Resurrection of the Flesh Their specious inquiry concerned the flesh, whether or not it would be subject to marriage after the resurrection; and they assumed the case of a woman who had married seven brothers, so that it was a doubtful point to which of them she should be restored.[238] Tertullian To His Wife Book I of her so many husbands; nor is any (husband) awaiting her to put her to confusion.[11] Tertullian On Monogamy for the purpose of raising up seed to his brother; and this may happen repeatedly to the same person, according to that crafty question of the Sadducees;[45] Origen Commentary on John Book VI " On this point we may adduce the words He addresses to the Sadducees, who do not believe the doctrine of the resurrection. "Have you not read," He says,[8] Clement of Alexandria Stromata Book III Sed post resurrectionem, inquit, nec uxorem ducunt, nec hubnut.' "[56] Tertullian On Exhortation to Chastity God; who have restored the honour of their flesh, and who have already dedicated themselves as sons of that (future) age, by slaying in themselves the concupiscence of lust, and that whole (propensity) which could not be admitted within Paradise![69] Clementine Homily II And to those who err by reason of the false scriptures He fitly showed the cause of their error, saying, `Ye do therefore err, not knowing the true things of the Scriptures;[37] Clementine Homily XVIII But somewhere also He says, wishing to exhibit the cause of their error more distinctly to them, `On this account ye do err, not knowing the true things of the Scriptures, on which account ye are ignorant also of the power of God.'[31] Fragments of the Lost Work of Justin on the Resurrection But is it not absurd to say that these members will exist after the resurrection from the dead, since the Saviour said, "They neither marry, nor are given in marriage, but shall be as the angels in heaven? "[1] Tertullian On the Apparel of Women Book I With what consistency do we mount that (future) judgment-seat to pronounce sentence against those whose gifts we (now) seek after? For you too, have the self-same angelic nature promised[21] Tertullian On Monogamy "But if 'in that age they will neither marry nor be given in marriage, but will be equal to angels,'[82] Origen Commentary on John Book II Consider however, whether the divine Scriptures do not in many places teach this; as where the Saviour says,[45] Clementine Homily III And to those who say that Abraham and Isaac and Jacob are dead, He said, `God is not of the dead, but of the living.'[55] Tertullian An Answer to the Jews all the precepts which afterwards sprouted forth when given through Moses; that is, Thou shalt love the Lord thy God from thy whole heart and out of thy whole soul; Thou shalt love thy neighbour as thyself;[18] Epistle of Ignatius to the Antiochians For Moses, the faithful servant of God, when he said, "The Lord thy God is one Lord,"[4] Epistle of Ignatius to the Philippians There is then one God and Father, and not two or three; One who is; and there is no other besides Him, the only true [God]. For "the Lord thy God," saith [the Scripture], "is one Lord."[10] Five Books in Reply to Marcion One God,[209] Cyprian Treatise I On the Unity of the Church This is the first commandment; land the second is like unto it: Thou shall love thy neighbour as thyself. On these two commandments hang all the law and the prophets."[46] Cyprian Treatise XI Exhortation to Martyrdom Addressed to Fortunatus So also the Lord, in His Gospel, makes mention of the first and second commandment, saying, "Hear, O Israel, The Lord thy God is one God; "[20] Constitutions of the Holy Apostles Book II "Hear, O Israel; the Lord our God is one Lord."[42] Clementine Homily III But to those who were misled to imagine many gods, as the Scriptures say, He said, `Hear, O Israel; the Lord your God is one Lord.'"[64] First Apology of Justin And that we ought to worship God alone, He thus persuaded us: "The greatest commandment is, Thou shalt worship the Lord thy God, and Him only shall thou serve, with all thy heart, and with all thy strength, the Lord God that made thee."[30] Didache who made thee; second, thy neighbour as thyself;[5] Tertullian On the Apparel of Women Book II Are we to paint ourselves out that our neighbours may perish? Where, then, is (the command), "Thou shall love thy neighbour as thyself? "[17] The Second Epistle of Pope Fabian And He says also, "Thou shalt love thy neighbour as thyself; "[4] Tertullian A Treatise on the Soul Accordingly, God's judgment will be more full and complete, because it will be pronounced at the very last, in an eternal irrevocable sentence, both of punishment and of consolation, (on men whose) souls are not to transmigrate into beasts, but are to return into their own proper bodies. And all this once for all, and on "that day, too, of which the Father only knoweth; "[237] Constitutions of the Holy Apostles Book VII which the law also does appoint: "To love the Lord God with all thy mind, and with all thy soul, who is the one and only God, besides whom there is no other; "[11] The Second Epistle of Pope Callistus My brethren, shun not only the holding, but even the hearing, of the judgment that bans mercy; for better is mercy than all whole burnt-offerings and sacrifices.[27] Archelaus Acts of the Disputation with the Heresiarch Manes and while devoting great care to the things which were external, they overlooked those which bore upon the salvation of the soul. For they also had respect to "greetings in the market-place,"[170] Shepherd of Hermas Vision Third and ye be shut out with all your goods beyond the gate of the tower. Wherefore I now say to you who preside over the Church and love the first seats,[40] Clement of Alexandria Stromata Book VI because righteous. And although here upon earth he be not honoured with the chief seat,[190] Archelaus Acts of the Disputation with the Heresiarch Manes For here I perceive that Jesus also looks on willingly at the gifts of the rich men, when they are put into the treasury.[469] Instructions of Commodianus In the treasury, besides, thou oughtest to give of thy labour, even as that widow whom the Anointed One preferred.[21] Constitutions of the Holy Apostles Book III And Christ our Lord and Master, and Searcher of hearts, saw her, and said, Verily I say unto you, that this widow hath cast into the treasury more than they all: for all they have cast in of their abundance, but this woman of her penury hath cast in all the living that she had."[30] Cyprian Epistle LXXIV But that not all who call on the name of Christ are heard, and that their invocation cannot obtain any grace, the Lord Himself manifests, saying, "Many shall come in my name, saying, I am Christ, and shall deceive many."[18] Cyprian Treatise I On the Unity of the Church He professes himself to be a Christian in such a way as the devil often feigns himself to be Christ, as the Lord Himself forewarns us, and says, "Many shall come in my name, saying, I am Christ, and shall deceive many."[44] Hippolytus Dogmatical and Historical Fragments And woe unto them that are with child, and to them that give suck, in those days! for then shall be great tribulation, such as was not since the beginning of the world. And except those days should be shortened, there should no flesh be saved."[149] Clement of Alexandria Stromata Book III Et rursus: "Vae praegnantibus et lactantibus in illis diebus."[63] Victorinus Commentary on the Apocalypse of the Blessed John Moreover, we read in the Gospel that the prayers of the Church are sent from heaven by an angel, and that they are received against wrath, and that the kingdom of Antichrist is cast out and extinguished by holy angels; for He says: "Pray that ye enter not into temptation: for there shall be a great affliction, such as has not been from the beginning of the world; and except the Lord had shortened those days, no flesh should be saved."[39] Cyprian Treatise I On the Unity of the Church As some have become such, because these things were predicted beforehand, so let other brethren beware of matters of a like kind, because these also were predicted beforehand, even as the Lord instructs us, and says, "But take ye heed: behold, I have told you all things."[50] Victorinus Commentary on the Apocalypse of the Blessed John Therefore He shall send these seven great archangels to smite the kingdom of Antichrist; for He Himself also thus said: "Then the Son of man shall send His messengers; and they shall gather together His elect from the four corners of the wind, from the one end of heaven even to the other end thereof."[40] Origen Against Celsus Book V For we desire to listen to Him who said: "Heaven and earth shall pass away, but My words shall not pass away."[89] Clementine Epistle of Peter to James alive, to transform my words by certain various interpretations, in order to the dissolution of the law; as though I also myself were of such a mind, but did not freely proclaim it, which God forbid! For such a thing were to act in opposition to the law of God which was spoken by Moses, and was borne witness to by our Lord in respect of its eternal continuance; for thus he spoke: "The heavens and the earth shall pass away, but one jot or one tittle shall in no wise pass from the law."[3] Irenaeus Against Heresies Book II But, beyond reason inflated [with your own wisdom], ye presumptuously maintain that ye are acquainted with the unspeakable mysteries of God; while even the Lord, the very Son of God, allowed that the Father alone knows the very day and hour of judgment, when He plainly declares, "But of that day and that hour knoweth no man, neither the Son, but the Father only."[239] Irenaeus Against Heresies Book V and for this cause did the Lord command His disciples to be on the watch.[68] Constitutions of the Holy Apostles Book VII For He will gird Himself, and will make them to sit down to meat, and will come forth and serve them."[129] Shepherd of Hermas Similitude Ninth " Having spoken these words, he said to me, "Let us go, and after two days let us come and clean these stones, and cast them into the building; for all things around the tower must be cleaned, lest the Master come suddenly[14] 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] Lactantius Divine Institutes Book VI Moreover, there have not been wanting those who esteemed burial as superfluous, and said that it was no evil to lie unburied and neglected; but their impious wisdom is rejected alike by the whole human race, and by the divine expressions which command the performance of the rite.[107] Tertullian An Answer to the Jews on the first day of unleavened bread, on which they slew the lamb at even, just as had been enjoined by Moses.[121] . Which prediction was thus also fulfilled, that "on the first day of unleavened bread"[237] Tertullian On Baptism that, when the Lord was about to celebrate the last Passover, He said to the disciples who were sent to make preparation, "Ye will meet a man bearing water."[196] Irenaeus Against Heresies Book II and, "It were better for him if he had never been born; "[121] Tertullian The Prescription Against Heretics As if it has not been necessary also that there should be evil! It was even necessary that the Lord should be betrayed; but woe to the traitor![312] Tertullian On Modesty At those times, however, in which He lived on earth we lay this down definitively, that it is no prejudgment against us if pardon used to be conferred on sinners-even Jewish ones. For Christian discipline dates from the renewing of the Testament,[121] Didache We thank thee, our Father, for the holy vine of David Thy servant,[88] A Treatise on Re-Baptism by an Anonymous Writer Even as we do not apprehend that Peter in the Gospel suffered this alone, but all the disciples, to whom, though already baptized, the Lord afterwards says, that "all ye shall be offended in me,"[16] "I never knew you; depart from me, ye who work iniquity,"[19] Tertullian On Prayer This passage He confirms by subsequent ones, saying, "Pray that ye be not tempted; "[62] Dionysius The Gospel According to Luke It is something possible; for I Mark makes mention of His saying, "Abba, Father, all things are possible unto Thee."[4] Epistle of Polycarp to the Philippians as the Lord has said: "The spirit truly is willing, but the flesh is weak."[47] Cyprian Treatise IV On the Lord's Prayer But when we ask that we may not come into temptation, we are reminded of our infirmity and weakness in that we thus ask, lest any should insolently vaunt himself, lest any should proudly and arrogantly assume anything to himself, lest any should take to himself the glory either of confession or of suffering as his own, when the Lord Himself, teaching humility, said, "Watch and pray, that ye enter not into temptation; the spirit indeed is willing, but the flesh is weak; "[72] Origen Commentary on Matthew Book XIV etc., and, again, "That the things spokenthrough the prophets might be fulfilled."[109] Cyprian Treatise XII Three Books of Testimonies Against the Jews And "After three days another shall be raised up without hands."[69] Origen Commentary on John Book X It follows from this that the first day is to be called the "earthly" day, and the second the psychical, the resurrection of the Church not having taken place on them. Now the statements of the false witnesses, recorded in the Gospel according to Matthew and Mark[118] Fragments of Clement from the Latin Translation of Cassiodorus Now, in the Gospel according to Mark, the Lord being interrogated by the chief of the priests if He was the Christ, the Son of the blessed God, answering, said, "I am;[69] Pseudo-Gregory Thaumaturgus Twelve Topics on the Faith and again, "When ye see the Son of man sitting on the right hand of the Father; "[14] Tertullian An Answer to the Jews For Him it behoved to be made a sacrifice on behalf of all Gentiles, who "was led as a sheep for a victim, and, like a lamb voiceless before his shearer, so opened not His mouth" (for He, when Pilate interrogated Him, spake nothing[302] Tertullian An Answer to the Jews ,"-the clamour whereby it had extorted His surrender to the cross.[310] Pseudo-Tertullian Against All Heresies but by the above-named Abraxas; and to have come in a phantasm, and been destitute of the substance of flesh: that it was not He who suffered among the Jews, but that Simon[20] Gospel of Nicodemus I The Acts of Pilate But as He, from the many blows and the weight of the cross, was unable to walk, the Jews, out of the eager desire they had to crucify Him as quickly as possible, took the cross from Him, and gave it to a man that met them, Simon by name, who had also two sons, Alexander and Rufus. And he was from the city of Cyrene.[100] Origen Commentary on Matthew Book XII But the Jesus according to John, so to speak, bears the cross for Himself, and bearing it went out; but the Jesus according to Matthew and Mark and Luke, does not bear it for Himself, for Simon of Cyrene bears it.[170] Five Books in Reply to Marcion is drunk, and gall[333] Tertullian An Answer to the Jews (and when did it "shudder exceedingly" except at the passion of Christ, when the earth also trembled to her centre, and the veil of the temple was rent, and the tombs were burst asunder?[284] Gospel of Nicodemus II The Descent of Christ into Hell For I know that he is a man, and I heard him also saying, My soul is exceeding sorrowful, even unto death.[12] The History of Joseph the Carpenter But Joseph, that pious old man, was warned of this by a dream. Therefore he rose and took Mary my mother, and I lay in her bosom. Salome[15] Tertullian On Fasting ? "[99] Dionysius Extant Fragments Part I And very early (in the morning), the first day of the week, they come unto the sepulchre at the rising of the sun."[155] Tertullian A Treatise on the Soul not of one only, as in the case of Socrates' own demon; but of seven spirits as in the case of the Magdalene;[195] Constitutions of the Holy Apostles Book V And when He was risen from the dead, He appeared first to Mary Magdalene, and Mary the mother of James, then to Cleopas in the way, and after that to us His disciples, who had fled away for fear of the Jews, but privately were very inquisitive about Him.[117] Tertullian An Answer to the Jews Again, in the Pslams, David says: "Bring to God, ye countries of the nations"-undoubtedly because "unto every land" the preaching of the apostles had to "go out"[76] Gospel of Nicodemus I The Acts of Pilate And these signs shall attend those who have believed: in my name they shall cast out demons, speak new tongues, take up serpents; and if they drink any deadly thing, it shall by no means hurt them; they shall lay hands on the sick, and they shall be well. And while Jesus was speaking to his disciples, we saw him taken up to heaven.[44] Gospel of Nicodemus II The Descent of Christ into Hell And these signs shall follow them who believe: In my name shall they cast out demons; they shall speak in new tongues; they shall take up serpents; and if they have drunk any deadly thing, it shall not hurt them; they shall lay hands upon the sick, and they shall be well. And as Jesus was thus speaking to his disciples, we saw him taken up into heaven.[37] Constitutions of the Holy Apostles Book VI And again: "He that believeth and is baptized shall be saved; but he that believeth not shall be damned."[83] Gospel of Nicodemus I The Acts of Pilate These came to the chief priests, and said to them and to the people: Jesus, whom you crucified, we have seen in Galilee with his eleven disciples upon the Mount of Olives, teaching them, and saying, Go into all the world, and proclaim the good news; and whosoever will believe and be baptized shall be saved; but whosoever will not believe shall be condemned. And having thus spoken, he went up into heaven.[122] 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] Irenaeus Against Heresies Book II and conferred on those that believe in Him the power "to tread upon serpents and scorpions, and on all the power of the enemy,"[117] Seventh Council of Carthage Under Cyprian If, therefore, being converted, they should wish to come to the Lord, we have assuredly the rule of truth which the Lord by His divine precept commanded to His apostles, saying, "Go ye, lay on hands in my name, expel demons."[71] Constitutions of the Holy Apostles Book VIII With good reason did He say to all of us together, when we were perfected concerning those gifts which were given from Him by the Spirit: "Now these signs shall follow them that have believed in my name: they shall cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall by no means hurt them: they shall lay their hands on the sick, and they shall recover."[5] Tertullian Scorpiace and adjuring,[3] Irenaeus Against Heresies Book III Also, towards the conclusion of his Gospel, Mark says: "So then, after the Lord Jesus had spoken to them, He was received up into heaven, and sitteth on the right hand of God; "[120] Tertullian On the Resurrection of the Flesh owever, which we have reserved for a concluding argument, will now stand as a plea for all, and for the apostle himself, who in very deed would have to be charged with extreme indiscretion, if he had so abruptly, as some will have it, and as they say, blindfold, and so indiscriminately, and so unconditionally, excluded from the kingdom of God, and indeed from the court of heaven itself, all flesh and blood whatsoever; since Jesus is still sitting there at the right hand of the Father,[377] Tertullian Against Praxeas "He sitteth at the Father's right hand "[428]