Origen Against Celsus Book V " It is not to be wondered at, indeed, if such thoughts have been entertained by those amongst us who are called in Scripture the "foolish things" of the world, and "base things," and "things which are despised," and "things which are not," because "by the foolishness of preaching it pleased God to save them that believe on Him, after that, in the wisdom of God, the world by wisdom knew not God,"[65] Origen Commentary on Matthew Book XIV But perhaps also not even few but two or three make a symphony as Peter and James and John, to whom as making a symphony the Word of God showed His own glory. But two made a symphony, Paul and Sosthenes, when writing the first Epistle to the Corinthians;[11] Tertullian Against Marcion Book V which the apostle prescribes for those to whom he writes, but "grace and peace."[197] Now, when he announces these blessings as "from God the Father and the Lord Jesus,"[202] Origen Commentary on John Book VI The result of my counting, it is true, has been that I do not possess what is required to finish it; yet I have put my trust in God, who enriches us[5] Polycrates of Ephesus It is surely noteworthy that nobody doubted that it was kept by a Christian and Apostolic ordinance. So St. Paul argues from its Christian observance, in his rebuke of the Corinthians.[4] Clement of Alexandria Stromata Book II And when it is said, "God is faithful," it is intimated that He is worthy to be believed when declaring aught. Now His Word declares; and "God" Himself is "faithful."[63] Clement of Alexandria Stromata Book V as "God," who by instruction is communicated to the faithful, "is faithful; "[31] Epistle of Ignatius to the Ephesians It is therefore befitting that you should in every way glorify Jesus Christ, who hath glorified you, that by a unanimous obedience "ye may be perfectly joined together in the same mind, and in the same judgment, and may all speak the same thing concerning the same thing,"[21] It is therefore befitting that you should in every way glorify Jesus Christ, who hath glorified you, that by a unanimous obedience "ye may be perfectly joined together in the same mind and in the same judgment, and may all speak the same thing concerning the same thing,"[26] Epistle of Ignatius to the Trallians I therefore, yet not I, out the love of Jesus Christ, "entreat you that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind, and in the same judgment."[32] Epistle of Ignatius to the Philippians "that ye all speak the same thing, being of one mind, thinking the same thing, and walking by the same rule of faith,"[4] Clement of Alexandria The Instructor Book II But if all things have been conferred on you, and all things allowed you, and "if all things are lawful, yet all things are not expedient,"[255] Tertullian The Prescription Against Heretics men to turn away from such, teaching them that they should "all speak and think the selfsame thing,"[47] -as if they spoke of one God in the Church, (and) another at home, and described one substance of Christ, publicly, (and) another secretly, and announced one hope of the resurrection before all men, (and) another before the few; although they themselves, in their epistles, besought men that they would all speak one and the same thing, and that there should be no divisions and dissensions in the church,[288] Origen de Principiis Book I And in keeping with this is the declaration of the same apostle, when he exhorts us, who even in the present life are placed in the Church, in which is the form of that kingdom which is to come, to this same similitude of unity: "That ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment."[111] Cyprian Treatise I On the Unity of the Church And does any one believe that in one place there can be either many shepherds or many flocks? The Apostle Paul, moreover, urging upon us this same unity, beseeches and exhorts, saving, "I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no schisms among you; but that ye be joined together in the same mind and in the same judgment."[27] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the first Epistle of Paul to the Corinthians: "But I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all say the same thing, and that there be no schisms among you; but that ye be all joined together in the same mind and in the same opinion."[748] A Treatise on Re-Baptism by an Anonymous Writer But since it is not in our power, according to the apostle's precept, "to speak the same thing, that there be not schisms among us; "[3] Constitutions of the Holy Apostles Book II Be ye of one mind, O ye bishops, one with another, and be at peace with one another; sympathize with one another, love the brethren, and feed the people with care; with one consent teach those that are under you to be of the same sentiments and to be of the same opinions about the same matters, "that there may be no schisms among you; that ye may be one body and one spirit, perfectly joined together in the same mind and in the same judgment,"[209] Tertullian On Baptism to Paul, another to Apollos.[146] Tertullian Against Marcion Book V give any sign of His Christ, as destined to be the foundation of such as believe in Him, upon which every man should build at will the superstructure of either sound or worthless doctrine; forasmuch as it is the Creator's function, when a man's work shall be tried by fire, (or) when a reward shall be recompensed to him by fire; because it is by fire that the test is applied to the building which you erect upon the foundation which is laid by Him, that is, the foundation of His Christ.[268] Tertullian On Baptism , why did he baptize Gaius, and Crispus, and the house of Stephanas?[145] Tertullian On Modesty And what kind of invidiousness is the pungency of humility? "To God I give thanks that I have baptized none of you, except Crispus and Gaius, lest any say that I have baptized in mine own name."[138] Tertullian On Baptism apostle himself, in that he said, "For Christ sent me not to baptize; "[144] Cyprian Treatise XII Three Books of Testimonies Against the Jews Because the Jews desire signs, and the Greeks seek for wisdom: but we preach Christ crucified, to the Jews indeed a stumbling-block, and to the Gentiles foolishness; but to them that are called, Jews and Greeks, Christ the power of God, and the wisdom of God."[715] Epistle of Ignatius to the Ephesians for the sake of the cross, which is a stumbling-block[123] Irenaeus Against Heresies Book I Moreover, they affirm that the Apostle Paul himself made mention of this cross in the following words: "The doctrine of the cross is to them that perish foolishness, but to us who are saved it is the power of God."[53] Tertullian Against Marcion Book V from one who has never experienced rebellion? "The cross of Christ," he says, "is to them that perish foolishness; but unto such as shall obtain salvation, it is the power of God and the wisdom of God."[207] Origen Against Celsus Book III But it is probable that what is written by Paul in the first Epistle to the Corinthians,[150] Excerpts of Theodotus As, then, the magnet, repelling other matter, attracts iron alone by reason of affinity; so also books, though many read them, attract those alone who are capable of comprehending them. For the word of truth is to some "foolishness,"[48] and to others a "stumbling-block; "[49] but to a few "wisdom."[50] Clement of Alexandria Stromata Book I Of these and the like, who devote their attention to empty words, the divine Scripture most excellently says, "I will destroy the wisdom of the wise, and bring to nothing the understanding of the prudent."[46] of this world, the philosophers of the Gentiles. "Hath not God made foolish the wisdom of the world? "[201] Clement of Alexandria Stromata Book V And again, "I will destroy the wisdom of the wise, and bring to nothing the understanding of the prudent,"[19] Tertullian Against Marcion Book V And then, that we may known from whence this comes, he adds: "For it is written, `I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.' "[208] -that God, no doubt, who in reference to this very dispensation of His threatened long before that He would "destroy the wisdom of the wise."[893] Epistle of Ignatius to the Ephesians to those that do not believe, but to us salvation and life eternal. "Where is the wise man? where the disputer? "[124] The cross of Christ is indeed a stumbling-block to those that do not believe, but to the believing it is salvation and life eternal. "Where is the wise man? where the disputer? "[126] Clement of Alexandria Stromata Book V "Where, then, is the scribe? where is the searcher of this world? Hath not God made foolish the wisdom of this world? "[18] Tertullian On Idolatry "Where is the wise, where the grammarian, where the disputer of this age? Hath not God made foolish the wisdom of this age? "[57] Tertullian Against Marcion Book V and the human race, for some great offence committed against Him, with the loss of wisdom and prudence? What follows will confirm this suggestion, when he asks, "Hath not God infatuated the wisdom of this world? "[212] Tertullian On the Resurrection of the Flesh according to the estimate of God, and that the very "Wisdom of the world is foolishness," (as the inspired word) pronounces it to be.[27] Lactantius Divine Institutes Book IV But what can we suppose to have been the reason why it was not found, though sought with the greatest earnestness and labour by so many intellects, and during so many ages, unless it be that philosophers sought for it out of their own limits? And since they traversed and explored all parts, but nowhere found any wisdom, and it must of necessity be somewhere, it is evident that it ought especially to be sought there where the title of folly[6] Clement of Alexandria Stromata Book I And if you ask the cause of their seeming wisdom, he will say, "because of the blindness of their heart; "since "in the wisdom of God," that is, as proclaimed by the prophets, "the world knew not," in the wisdom "which spake by the prophets," "Him,"[202] Tertullian Against Marcion Book V by the foolishness of preaching to save them that believe."[214] Tertullian On Modesty See whether the heathen have in God the Father the "substance" of origin, and wisdom, and natural power of Godward recognition; by means of which power the apostle withal notes that "in the wisdom of God, the world through wisdom knew not God,"[108] Methodius Oration on the Psalms Blessed is He that cometh in the name of the Lord: the King against the tyrant; not with omnipotent power and wisdom, but with that which is accounted the foolishness[46] Epitome of the Divine Institutes by Lactantius Since, therefore, human wisdom has no existence (Socrates says in the writings of Plato), let us follow that which is divine, and let us give thanks to God, who has revealed and delivered it to us; and let us congratulate ourselves, that through the divine bounty we possess the truth and wisdom, which, though sought by so many intellects through so many ages, philosophy[66] Origen Commentary on Matthew Book XI handing over to them an intelligent nation who were able to admit "the foolishness of the preaching,"[181] Origen Commentary on Matthew Book XII But if you will understand the differences of the Word which by "the foolishness of preaching"[192] Clement of Alexandria Stromata Book I Why, then, you will ask, did you think it fit that such an arrangement should be adopted in your memoranda? Because there is great danger in divulging the secret of the true philosophy to those, whose delight it is unsparingly to speak against everything, not justly; and who shout forth all kinds of names and words indecorously, deceiving themselves and beguiling those who adhere to them. "For the Hebrews seek signs," as the apostle says, "and the Greeks seek after wisdom."[43] Tertullian Against Marcion Book V "Because the Jews require signs," who ought to have already made up their minds about God, "and the Greeks seek after wisdom,"[217] Cyprian Treatise XII Three Books of Testimonies Against the Jews "Because the Jews require a sign, and the Creeks seek after wisdom: but we preach Christ crucified, to the Jews indeed a stumbling-block, and to the Gentiles foolishness; but to them that are called, both Jews and Greeks, Christ the power of God and the wisdom of God."[126] Irenaeus Against Heresies Book III And again, writing to the Corinthians, he declares, "But we preach Christ Jesus crucified; "[329] Tertullian An Answer to the Jews of the passion itself should be figuratively set forth in predictions; and the more incredible (that mystery), the more likely to be "a stumbling-stone,"[199] Tertullian Against Marcion Book V are in the hands of Him who gave us the Scriptures which we use, it follows that the apostle, when treating of the Creator, (as Him whom both Jew and Gentile as yet have) not known, means undoubtedly to teach us, that the God who is to become known (in Christ) is the Creator. The very "stumbling-block" which he declares Christ to be "to the Jews,"[220] Origen Against Celsus Book I For the preaching of Jesus Christ as crucified is the "foolishness" of preaching, as Paul also perceived, when he said, "But we preach Christ crucified, to the Jews a stumbling-block, and to the Greeks foolishness; but to them who are called, both Jews and Greeks, Christ the power of God, and wisdom of God."[35] Origen Commentary on Matthew Book X And if anyone thinks of Jesus Christ, "a stumbling-block to the Jews,"[98] Clement of Alexandria Stromata Book I But the teaching, which is according to the Saviour, is complete in itself and without defect, being "the power and wisdom of God; "[231] The law of this man who possesses knowledge is the saving precept; or rather, the law is the precept of knowledge. For the Word is "the power and the wisdom of God."[317] Clement of Alexandria Stromata Book VI on hearing the voice of the Lord, whether that of His own person or that acting through His apostles, with all speed turned and believed. For we remember that the Lord is "the power of God,"[84] Tertullian Against Praxeas "Except Wisdom," however, is a phrase of the same sense exactly as "except the Son," who is Christ, "the Wisdom and Power of God,"[226] Origen de Principiis Book I The first-born, however, is not by nature a different person from the Wisdom, but one and the same. Finally, the Apostle Paul says that "Christ (is) the power of God and the wisdom of God."[25] Nor was it fitting that there should be any other beginning save God Himself, from whom it derives its birth. And according to the expression of the apostle, that Christ "is the power of God,"[47] Melito the Philosopher . In the apostle: "Christ the power of God, and the wisdom of God; "[114] Tertullian Against Marcion Book II We, however, know that "the foolishness of God is wiser than men, and the weakness of God is stronger than men."[26] Tertullian Against Marcion Book V Now, what is that "foolishness of God which is wiser than men," but the cross and death of Christ? What is that "weakness of God which is stronger than men,"[225] Irenaeus Against Heresies Book II But since neither he, nor the chief priests, nor the rulers, nor the eminent of the people, turned to Him [in faith], but, on the contrary, those who sat begging by the highway, the deaf, and the blind, while He was rejected and despised by others, according to what Paul declares, "For ye see your calling, brethren, that there are not many wise men among you, not many noble, not many mighty; but those things of the world which were despised hath God chosen."[110] 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] Origen de Principiis Book III The declaration, moreover, "For ye see your calling, brethren, how that not many wise men among you according to the flesh are called,"[356] Origen Against Celsus Book III And perhaps also from the words, "For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: but God hath chosen the foolish things of the world to confound the wise; and the base things, and the things which are despised, hath God chosen, and things which are not, to bring to nought things that are, that no flesh may glory in His presence;[156] Origen Against Celsus Book VI At the present time, moreover, the Churches have, in proportion to the multitudes (of ordinary believers), a few "wise" men, who have come over to them from that wisdom which is said by us to be "according to the flesh; "[78] Origen Commentary on John Book IV The mystery of the truth and the power of the things said were not hindered by the humble diction from travelling to the ends of the earth, nor from subduing to the word of Christ, not only the foolish things of the world, but sometimes its wise things, too. For we see our calling,[4] Tertullian Against Marcion Book V are not), "to bring to nothing things which are" (that is, which really are).[228] But how remote is our (Catholic) verity from the artifices of this heretic, when it dreads to arouse the anger of God, and firmly believes that He produced all things out of nothing, and promises to us a restoration from the grave of the same flesh (that died) and holds without a blush that Christ was born of the virgin's womb! At this, philosophers, and heretics, and the very heathen, laugh and jeer. For "God hath chosen the foolish things of the world to confound the wise"[892] Tertullian On the Flesh of Christ But, Marcion, consider well this Scripture, if indeed you have not erased it: "God hath chosen the foolish things of the world, to confound the wise."[62] Tertullian On the Resurrection of the Flesh and again, "God hath chosen the foolish things of the world to confound the wise? "[444] Tertullian Against Praxeas The foolish things also of the world hath God chosen to confound the things which are wise."[107] Tertullian On Baptism sufficient to meet each point is the divine declaration which has fore-run: "The foolish things of the world hath God elected to confound its wisdom; "[8] Tertullian De Fuga in Persecutione For the weak things of the world have been chosen by God to confound the strong, and the foolish things of the world to confound its wisdom.[5] Origen Against Celsus Book III And Paul also, knowing this, said, "But God hath chosen the foolish things of the world to confound the wise,"[225] Origen Against Celsus Book VI As the wise and learned among the Greeks, then, commit errors in the service which they render to God, God "chose the foolish things of the world to confound the wise; and base things of the world, and things that are weak, and things which are despised, and things which are nought, to bring to nought things that are; "and this, truly, "that no flesh should glory in the presence of God."[16] Origen Against Celsus Book VII God doubtless saw the pride and arrogance of those who, with contempt for all others, boast of their knowledge of God, and of their profound acquaintance with divine things obtained from philosophy, but who still, not less even than the most ignorant, run after their images, and temples, and famous mysteries; and seeing this, He "has chosen the foolish things of this world"[102] Origen Commentary on Matthew Book XI disbelieved the Word, on this account "God chose the foolish things of the world,"[179] Origen Commentary on Matthew Book XI namely, that which was not Israel, nor clear of vision, that He might put to shame the wise ones of Israel; and He called "the things which are not,"[180] Irenaeus Against Heresies Book III and that he might always continue glorifying God, and giving thanks without ceasing, for that salvation which he has derived from Him, "that no flesh should glory in the Lord's presence; "[379] Tertullian Against Marcion Book V (the Creator) in the process of confusing opposites by their opposites, so that "no flesh shall glory; but, as it is written, He that glorieth, let him glory in the Lord."[233] Origen de Principiis Book III From which it appears to me that the divine mysteries were concealed from the wise and prudent, according to the statement of Scripture, that "no flesh should glory before God,"[124] And observe, that for this reason divine things have been concealed from the wise and prudent, in order, as says the apostle, that "no flesh should glory in the presence of God; "[133] Origen Against Celsus Book V for these things are in our view the Son of God, as His genuine disciple has shown, when he said of Him, "Who of God is made to us wisdom, and righteousness, and sanctification, and redemption."[142] Origen Against Celsus Book VI " But every one who prefers vice and a vicious life, is (because acting in a manner contrary to virtue) Satanas, that is, an "adversary" to the Son of God, who is righteousness, and truth, and wisdom.[227] Origen Commentary on John Book I But who will deny that righteousness, essential righteousness, is a good, and essential sanctification, and essential redemption? And these things those preach who preach Jesus, saying[52] Origen Commentary on Matthew Book XII And taking occasion from these things you will say that the righteous bear the surname of Christ who is Righteousness, and the wise of Christ who is Wisdom.[79] for the expression, "I live, yet no longer I," was the voice of one denying himself, as of one who had laid aside his own life and taken on himself the Christ, in order that He might live in him as Righteousness, and as Wisdom, and as Sanctification, and as our Peace,[173] 1 Clement Let us therefore, brethren, be of humble mind, laying aside all haughtiness, and pride, and foolishness, and angry feelings; and let us act according to that which is written (for the Holy Spirit saith, "Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, neither let the rich man glory in his riches; but let him that glorieth glory in the Lord, in diligently seeking Him, and doing judgment and righteousness"[54] Epistle of Ignatius to the Trallians But I measure myself, that I may not perish through boasting: but it is good to glory in the Lord.[20] Epistle of Ignatius to Hero, a Deacon of Antioch I do not glory in the world, but in the Lord. I exhort Hero, my son; "but let him that glorieth, glory in the Lord."[24] Clement of Alexandria The Instructor Book I But if human wisdom, as it remains to understand, is the glorying in knowledge, hear the law of Scripture: "Let not the wise man glory in his wisdom, and let not the mighty man glory in his might; but let him that glorieth glory in the Lord."[86] The History of Joseph the Carpenter Tell them also this word which I have said to you to-day: Let not the strong man glory in his strength, nor the rich man in his riches; but let him who wishes to glory, glory in the Lord.[8] Let us therefore, brethren, be of humble mind, laying aside all haughtiness, and pride, and foolishness, and angry feelings; and let us act according to that which is written (for the Holy Spirit saith, "Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, neither let the rich man glory in his riches; but let him that glorieth glory in the Lord, in diligently seeking Him, and doing judgment and righteousness"[63] Tertullian On the Flesh of Christ "determine to know nothing amongst us but Jesus and Him crucified; "[68] Tertullian On Modesty "For neither did I judge to know anything among you but Jesus Christ, and Him crucified."[139] Origen de Principiis Book IV Finally, to the Corinthians who were weak, Paul declares that he "knew nothing, save Jesus Christ, and Him crucified."[44] Origen Against Celsus Book II And be not surprised if all the multitudes who have believed on Jesus do not behold His resurrection, when Paul, writing to the Corinthians, can say to them, as being incapable of receiving greater matters, "For I determined not to know anything among you, save Jesus Christ, and Him crucified; "[170] Origen Against Celsus Book I had been accomplished by Jesus in the history of His apostles by a sort of divine power? And to this also, Paul, referring in terms of commendation, as we have stated a little above, says: "And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power; that your faith should not stand in the wisdom of men, but in the power of God."[118] Origen Against Celsus Book VI Now we make these remarks, not to disparage Plato (for the great world of men has found even him useful), but to point out the aim of those who said: "And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power, that our faith should not stand in the wisdom of men, but in the power of God."[9] Pseudo-Gregory Thaumaturgus A Sectional Confession of Faith Again, in the Epistle to the Corinthians he says: "For my speech and my preaching was not in the enticing words of man's wisdom, but in demonstration of the Spirit and of power; that your faith should not stand in the wisdom of men, but in the power of God."[55] Origen Commentary on John Book I "I will know not the word that is puffed up, but the power; for the kingdom of God is not in word but in power." And in another passage:[44] Clement of Alexandria Stromata Book I "That we should trust not in ourselves, but in God who raiseth the dead," says the apostle, "who delivered us from so great a death, that our faith should not stand in the wisdom of men, but in the power of God." "For the spiritual man judgeth all things, but he himself is judged of no man."[121] Clement of Alexandria Stromata Book V Wherefore also the apostle exhorts, "that your faith should not be in the wisdom of men," who profess to persuade, "but in the power of God,"[24] Irenaeus Against Heresies Book I This, too, was done by Paul in these words," But we speak wisdom among them that are perfect."[116] Irenaeus Against Heresies Book III wherefore also Paul declared, "But we speak wisdom among those that are perfect, but not the wisdom of this world."[4] Irenaeus Against Heresies Book V man, but certainly not the man; for the perfect man consists in the commingling and the union of the soul receiving the spirit of the Father, and the admixture of that fleshly nature which was moulded after the image of God. For this reason does the apostle declare, "We speak wisdom among them that are perfect,"[28] Clement of Alexandria Stromata Book V But we speak the wisdom of God hidden in a mystery; which none of the princes of this world knew. For had they known it, they would not have crucified the Lord of glory."[59] Akin to this is what the holy Apostle Paul says, preserving the prophetic and truly ancient secret from which the teachings that were good were derived by the Greeks: "Howbeit we speak wisdom among them who are perfect; but not the wisdom of this world, or of the princes of this world, that come to nought; but we speak the wisdom of God hidden in a mystery."[124] to be made, intimating that the truly sacred mystic word, respecting the unbegotten and His powers, ought to be concealed? In confirmation of these things, in the Epistle to the Corinthians the apostle plainly says: "Howbeit we speak wisdom among those who are perfect, but not the wisdom of this world, or of the princes of this world, that come to nought. But we speak the wisdom of God hidden in a mystery."[146] Tertullian Against Marcion Book V By all these statements, therefore, does he show us what God he means, when he says, "We speak the wisdom of God among them that are perfect."[235] Tertullian On the Pallium how much more should you then accuse and assail it with your eyes, as being guilty of superstition-albeit superstition simple and unaffected? Certainly, when first it clothes this wisdom[60] Tertullian On Modesty And accordingly the Jew at the present day, no less than the younger son, having squandered God's substance, is a beggar in alien territory, serving even until now its princes, that is, the princes of this world.[95] Origen de Principiis Book III Nay, he says that the Saviour even was crucified by the princes of this world, who shall come to nought,[270] o teach us some great and hidden truth respecting science and wisdom, says, in the first Epistle to the Corinthians: "We speak wisdom among them that are perfect; yet not the wisdom of this world, nor of the princes of the world, that come to nought: but we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: which none of the princes of the world knew: for had they known it, they would not have crucified the Lord of glory."[317] But their snares being discovered, and the plans which they had attempted to carry out being made manifest when they crucified the Lord of glory, therefore the apostle says, "We speak wisdom among them that are perfect, but not the wisdom of this world, nor of the princes of this world, who are brought to nought, which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory."[327] Origen Against Celsus Book II by those whom Paul calls "perfect" when he said, "We speak wisdom among them who are perfect,"[75] Origen Against Celsus Book III Regarding whom, as being competent to understand the wisdom that is in Christianity, Paul says: `We speak wisdom among them that are perfect; yet not the wisdom of this world, nor of the princes of this world, who come to nought, but we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory; which none of the princes of this world knew.'"[55] And when those who have been turned towards virtue have made progress, and have shown that they have been purified by the word, and have led as far as they can a better life, then and not before do we invite them to participation in our mysteries. "For we speak wisdom among them that are perfect."[180] Origen Commentary on John Book VI who, by reason of use, has his senses exercised to discern good and evil, and who is able to say, from a truth-loving disposition,[151] Tertullian Against Marcion Book V to be brought to light by and by amongst "the perfect," when the time should come, but "pre-ordained in the counsels of God before the ages."[243] Origen de Principiis Book III And again, when he says, "We speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory,"[318] Origen Against Celsus Book III , which God ordained before the world to the glory of His saints,[183] Lactantius Divine Institutes Book II For they were unable to see at all, on what account, or by whom, and in what manner true religion was depressed, which partakes of a divine mystery[26] Origen Commentary on Matthew Book XIII And along with these you will investigate when the Saviour heals of Himself and unasked by any one, as for example, the paralytic; for these cures, when compared with one another for this very purpose, and examined together, will exhibit to him who is able to hear "the wisdom of God hidden in a mystery,"[41] For understand that the Father in His love of men delivered Him up for us all; but the opposing powers, when they delivered up the Saviour into the hands of men, did not intend to deliver Him up for the salvation of some, but, as far as in them lay, since none of them knew "the wisdom of God which was hidden in a mystery,"[68] they gave Him up to be put to death, that His enemy death might receive Him under its subjection, like those who die in Adam;[69] Epistle of Ignatius to the Trallians but rather of those who "killed the Lord of glory."[87] Epistle of Ignatius to the Philippians For if the Lord were a mere man, possessed of a soul and body only, why dost thou mutilate and explain away His being born with the common nature of humanity? Why dost thou call the passion a mere appearance, as if it were any strange thing happening to a [mere] man? And why dost thou reckon the death of a mortal to be simply an imaginary death? But if, [on the other hand, ] He is both God and man, then why dost thou call it unlawful to style Him "the Lord of glory,"[31] Him who nourisheth all that require food. And thou temptedst the very "Lord of glory,"[44] Tertullian Against Marcion Book V But because (the apostle) subjoins, on the subject of our glory, that "none of the princes of this world knew it for had they known it they would not have crucified the Lord of glory,"[248] According to Marcion, however, the apostle in the passage under consideration[258] Tertullian On Modesty who, after wandering far from his Father, squanders, by living heathenishly, the "substance" received from God his Father,-(the substance), of course, of baptism-(the substance), of course, of the Holy Spirit, and (in consequence) of eternal hope; if, stripped of his mental "goods," he has even handed his service over to the prince of the world[103] Hippolytus Dogmatical and Historical Fragments As John says these things to the multitude, and as the people watch in eager expectation of seeing some strange spectacle with their bodily eyes, and the devil[391] 1 Clement For [the Scripture] saith, "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which He hath prepared for them that wait for Him."[143] Martyrdom of Polycarp For they kept before their view escape from that fire which is eternal and never shall be quenched, and looked forward with the eyes of their heart to those good things which are laid up for such as endure; things "which ear hath not heard, nor eye seen, neither have entered into the heart of man,"[5] Irenaeus Against Heresies Book V And in all these things, and by them all, the same God the Father is manifested, who fashioned man, and gave promise of the inheritance of the earth to the fathers, who brought it (the creature) forth [from bondage] at the resurrection of the just, and fulfils the promises for the kingdom of His Son; subsequently bestowing in a paternal manner those things which neither the eye has seen, nor the ear has heard, nor has [thought concerning them] arisen within the heart of man,[346] Theophilus to Autolycus Book I seek immortality, He will give life everlasting, joy, peace, rest, and abundance of good things, which neither hath eye seen, nor ear heard, nor hath it entered into the heart of man to conceive.[23] Clement of Alexandria Exhortation to the Heathen " What glory, tell me, O blessed One, which "eye hath not seen, nor ear heard, nor hath it entered into the heart of man; "[126] Then shalt thou see my God, and be initiated into the sacred mysteries, and come to the fruition of those things which are laid up in heaven reserved for me, which "ear hath not heard, nor have they entered into the heart of any."[170] Clement of Alexandria The Instructor Book II And eyes anointed by the Word, and ears pierced for perception, make a man a hearer and contemplator of divine and sacred things, the Word truly exhibiting the true beauty "which eye hath not seen nor ear heard before."[272] Clement of Alexandria The Instructor Book III For those things which are really good, are what "neither ear hath heard, not hath ever entered into the heart"[170] Clement of Alexandria Stromata Book II "Lo, I make new things," saith the Word, "which eye hath not seen, nor ear heard, nor hath it entered into the heart of man."[31] Clement of Alexandria Stromata Book V For God hath revealed it to us by the Spirit. For the Spirit searcheth all things, even the deep things of God."[60] Clement of Alexandria Who is the Rich Man that Shall Be Saved? of ineffable and unutterable blessings, which eye hath not seen, nor ear heard, nor have entered into the heart of men; into which angels desire to look, and see what good things God hath prepared for the saints and the children who love Him."[30] Tertullian On the Resurrection of the Flesh the expression means the blessings which await the flesh when in the kingdom of God it shall be renewed, and made like the angels, and waiting to obtain the things "which neither eye hath seen, nor ear heard, and which have not entered into the heart of man."[184] Origen de Principiis Book III From which comparison it may be conceived how great are the comeliness, and splendour, and brilliancy of a spiritual body; and how true it is, that "eye hath not seen, nor ear heard, nor hath it entered into the heart of man to conceive, what God hath prepared for them that love Him."[413] Hippolytus Refutation of All Heresies Book V But swear, says Justinus, if you wish to know "what eye hath not seen, and ear hath not heard, and the things which have not entered into the heart; "[246] And immediately the gate was opened, and the Father, without the angels, entered, (advancing) towards the Good One, and beheld "what eye hath not seen, and ear hath not heard, and what hath not entered into the heart of man to (conceive)."[268] " And when he has sworn this oath, he goes on to the Good One, and beholds "whatever things eye hath not seen, and ear hath not heard, and which have not entered into the heart of man; "[284] Hippolytus Dogmatical and Historical Fragments Ye who believe these words, O men, will be partakers with the righteous, and will have part in these future blessings, which "eye hath not seen nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love Him."[208] Dubious Hippolytus Fragments And what mouth then will be able to tell out those blessings which eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him?[133] A Treatise of Novatian Concerning the Trinity For if "the things which God hath prepared for them that love Him, neither eye hath seen, nor ear hath heard, nor the heart of man, nor even his mind has perceived; "[37] Pseudo-Gregory Thaumaturgus A Sectional Confession of Faith For what man knoweth the things of a man, save the spirit of man which is in him? Even so the things of God knoweth no man, but the Spirit of God."[56] Alexander Epistles on the Arian Heresy For if the knowledge of many other things that are incomparably inferior to this, are hidden from human comprehension, such as in the apostle Paul, "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him."[12] Lactantius Divine Institutes Book IV For, turning away from the chief good, which is blessed and everlasting on this account, because it cannot be seen,[2] Constitutions of the Holy Apostles Book VII to inherit those things "which eye hath not seen, nor ear heard, nor have entered into the heart of man, such things as God hath prepared for them that love Him; "[136] 2 Clement If, therefore, we shall do righteousness in the sight of God, we shall enter into His kingdom, and shall receive the promises, "which ear hath not heard, nor eye seen, neither have entered into the heart of man."[77] can partake of, when the Holy Spirit is joined to it. No one can utter or speak "what the Lord hath prepared" for His elect.[114] Acts of the Holy Apostle Thomas But we speak about the upper world, about God and angels, about ambrosial food, about garments that last and become not old, about those things which eye hath not seen, nor ear heard, nor hath there come into the heart of sinful men what God has prepared for those that love Him.[29] Him."[179] If, therefore, we shall do righteousness in the sight of God, we shall enter into His kingdom, and shall receive the promises, which "ear hath not heard, nor eye seen, neither have entered into the heart of man."[61] Such is the life and immortality, which this flesh may afterwards receive, the Holy Spirit cleaving to it; and no one can either express or utter what things the Lord hath prepared for His elect.[72] Irenaeus Against Heresies Book II For although the Spirit of the Saviour that is in Him "searcheth all things, even the deep things of God,"[242] Clement of Alexandria Stromata Book II For it is not spurious words which those inspired by God and those who are gained over by them adduce, nor is it snares in which the most of the sophists entangle the young, spending their time on nought true. But those who possess the Holy Spirit "search the deep things of God,"[16] Clement of Alexandria Stromata Book VI "For the Spirit searches the deep things of God. But the natural man receiveth not the things of the Spirit."[312] Origen de Principiis Book I the same also is said by the apostle of the Holy Spirit, when He declares, "God hath revealed them to us by His Holy Spirit; for the Spirit searcheth all things, even the deep things of God; "[71] Origen Commentary on Matthew Book XIV But as we have not yet received the competent mind which is able to be blended with the mind of Christ, and which is capable of attaining to things so great, and which is able with the Spirit to "search all things, even the deep things of God,"[79] Shepherd of Hermas Commandment Eleventh For no spirit given by God requires to be asked; but such a spirit having the power of Divinity speaks all things of itself, for it proceeds from above from the power of the Divine Spirit. But the spirit which is asked and speaks according to the desires of men is earthly,[2] Tertullian Against Marcion Book II and He ought rather to have been that; as if any one knew what is in God, except the Spirit of God.[23] Tertullian Against Hermogenes This alone, indeed, knew the mind of the Lord. For "who knoweth the things of God, and the things in God, but the Spirit, which is in Him? "[165] Tertullian Against Praxeas which He had known most intimately, even from the beginning. "For what man knoweth the things which be in God, but the Spirit which is in Him? "[88] Origen Against Celsus Book IV "For no man knoweth the things of a man, save the spirit of man which is in him: even so the things of God knoweth no man, but the Spirit of God."[133] Origen Commentary on Matthew Book XIII and elsewhere, "No one of men knoweth the things of a man save the spirit of the man which is in him; even so the things of God none knoweth save the Spirit of God."[20] Origen Commentary on Matthew Book XIV But it is probable also that some other things could be added to the number by a more competent investigator, the exposition and interpretation of which I think to be beyond the power of man, and requiring the Spirit of Christ who spoke them in order that Christ may be understood as He spoke; for as "no one among men knows the things of the man, save the spirit which is in him," and "no one knows the things of God, save the Spirit of God,"[40] A Treatise of Novatian Concerning the Trinity This is He who restrains insatiable desires, controls immoderate lusts, quenches unlawful fires, conquers reckless impulses, repels drunkenness, checks avarice, drives away luxurious revellings, links love, binds together affections, keeps down sects, orders the rule of truth, overcomes heretics, turns out the wicked, guards the Gospel, Of this says the same apostle: "We have not received the spirit of the world, but the Spirit which is of God."[258] Origen Commentary on John Book I " What a mind, then, must we have to enable us to interpret in a worthy manner this work, though it be committed to the earthly treasure-house of common speech, of writing which any passer-by can read, and which can be heard when read aloud by any one who lends to it his bodily ears? What shall we say of this work? He who is accurately to apprehend what it contains should be able to say with truth,[29] Clement of Alexandria Stromata Book I And the apostle says, "Which things we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth."[196] Clement of Alexandria Stromata Book V For he who is still blind and dumb, not having understanding, or the undazzled and keen vision of the contemplative soul, which the Saviour confers, like the uninitiated at the mysteries, or the unmusical at dances, not being yet pure and worthy of the pure truth, but still discordant and disordered and material, must stand outside of the divine choir. "For we compare spiritual things with spiritual."[53] Hippolytus Refutation of All Heresies Book V But the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him."[94] Hippolytus Refutation of All Heresies Book VII This is the wisdom spoken in a mystery, concerning which, says (Basilides), Scripture uses the following expressions: "Not in words taught of human wisdom, but in (those) taught of the Spirit."[46] Irenaeus Against Heresies Book I and in another place, "But the animal man receiveth not the things of the Spirit; "[109] Irenaeus Against Heresies Book IV A spiritual disciple of this sort truly receiving the Spirit of God, who was from the beginning, in all the dispensations of God, present with mankind, and announced things future, revealed things present, and narrated things past-[such a man] does indeed "judge all men, but is himself judged by no man."[456] Irenaeus Against Heresies Book V For men of this stamp do indeed say that they believe in the Father and the Son, but they never meditate as they should upon the things of God, neither are they adorned with works of righteousness; but, as I have already observed, they have adopted the lives of swine and of dogs, giving themselves over to filthiness, to gluttony, and recklessness of all sorts. Justly, therefore, did the apostle call all such "carnal" and "animal,"[57] Fragments from the Lost Writings of Irenaeus knowledge, then, consists in the understanding of Christ, which Paul terms the wisdom of God hidden in a mystery, which "the natural man receiveth not,"[63] Address of Tatian to the Greeks And only by those whom the Spirit of God dwells in and fortifies are the bodies of the demons easily seen, not at all by others,-I mean those who possess only soul;[46] Clement of Alexandria Stromata Book I "But the natural man receiveth not the things of the Spirit of God; for they are foolishness to him."[145] Clement of Alexandria Stromata Book V For he recognises the spiritual man and the Gnostic as the disciple of the Holy Spirit dispensed by God, which is the mind of Christ. "But the natural man receiveth not the things of the Spirit, for they are foolishness to him."[61] Tertullian Against Marcion Book II to man; then especially good, when not good in man's judgment; then especially unique, when He seems to man to be two or more. Now, if from the very first "the natural man, not receiving the things of the Spirit of God,"[28] Tertullian Against Marcion Book IV because he is overshadowed with the power of God,-a point concerning which there is a question between us and the carnally-minded.[854] Tertullian On Fasting with reference to Christ and the Church, and no longer being "capable of the things which were the Spirit's,"[20] Origen Against Celsus Book VI Celsus accordingly, as not understanding the doctrine relating to the Spirit of God ("for the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned"[372] Hippolytus Refutation of All Heresies Book VI Wherefore, he says, "the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; "[92] Pseudo-Gregory Thaumaturgus A Sectional Confession of Faith And again he says: "But the natural man receiveth not the things of the Spirit of God."[57] The Epistle of Pope Urban First We receive of the Holy Spirit in order that we may be made spiritual; for the natural man receiveth not the things of the Spirit of God.[17] Origen Commentary on John Book II into form and into illumination and into an outline of its own." He did not observe how Paul speaks of the spiritual,[56] Irenaeus Against Heresies Book I and again: "He that is spiritual judgeth all things."[110] Irenaeus Against Heresies Book IV He therefore (i.e., the spiritual man) sifts and tries them all, but he himself is tried by no man:[542] Origen Commentary on John Book X Now to see into the real truth of these matters is the part of that true intelligence which is given to those who can say,[80] Irenaeus Against Heresies Book V For men of this stamp do indeed say that they believe in the Father and the Son, but they never meditate as they should upon the things of God, neither are they adorned with works of righteousness; but, as I have already observed, they have adopted the lives of swine and of dogs, giving themselves over to filthiness, to gluttony, and recklessness of all sorts. Justly, therefore, did the apostle call all such "carnal" and "animal,"[57] Clement of Alexandria The Instructor Book I So also may we take the Scripture: "And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ; "[79] Clement of Alexandria Stromata Book V For ye are yet carnal: for whereas there is among you envy and strife, are ye not carnal, and walk as men? "[63] I have fed you with milk, not with meat: for ye were not yet able; neither are ye now able. For ye are yet carnal."[125] Tertullian The Prescription Against Heretics That they likewise (remember), what was written to the Corinthians, that they "were yet carnal," who "required to be fed with milk," being as yet "unable to bear strong meat; "[295] Cyprian Treatise X On Jealousy and Envy For ye are yet carnal: for whereas there are still among you jealousy, and contention, and strifes, are ye not carnal, and walk as men? "[32] Cyprian Treatise XII Three Books of Testimonies Against the Jews For ye are still carnal: for where there are in you emulation, and strife, and dissensions, are ye not carnal, and walk after man? "[378] Origen Commentary on Matthew Book XI Moreover, interpret with me allegorically the children in accordance with the passage, "I could not speak unto you as unto spiritual, but as unto carnal, as unto babes in Christ; "[20] Irenaeus Against Heresies Book IV And on this account does Paul declare to the Corinthians, "I have fed you with milk, not with meat, for hitherto ye were not able to bear it."[620] Clement of Alexandria The Instructor Book I And we have still to explain what is said by the apostle: "I have fed you with milk (as children in Christ), not with meat; for ye were not able, neither yet are ye now able."[75] And since the Word is the gushing fountain of life, and has been called a river of olive oil, Paul, using appropriate figurative language, and calling Him milk, adds: "I have given you to drink; "[93] Wherefore the Holy Spirit in the apostle, using the voice of the Lord, says mystically, "I have given you milk to drink."[100] Tertullian On Monogamy What was the subject-matter which led the apostle to write such (words)? The inexperience of a new and just rising Church, which he was rearing, to wit, "with milk," not yet with the "solid food"[90] Origen Against Celsus Book II which is the same as saying, "Hitherto ye were not able, neither yet now are ye able, for ye are still carnal."[171] Origen Against Celsus Book III For the word is used by our Paul in writing to the Corinthians, who were Greeks, and not yet purified in their morals: "I have fed you with milk, not with meat; for hitherto ye were not able to bear it, neither yet now are ye able, for ye are yet carnal: for whereas there is among you envying and strife, are ye not carnal, and walk as men? "[162] Origen Commentary on Matthew Book XII to whom Paul says, "I have fed you with milk, not with meat,"[204] Irenaeus Against Heresies Book IV "For when envying and strife," he says, "and dissensions are among you, are ye not carnal, and walk as men? "[621] Clement of Alexandria The Instructor Book I For he called those who had already believed on the Holy Spirit spiritual, and those newly instructed and not yet purified carnal; whom with justice he calls still carnal, as minding equally with the heathen the things of the flesh: "For whereas there is among you envy and strife, are ye not carnal, and walk as men? "[80] Tertullian On Baptism to Paul, another to Apollos.[146] A Treatise Against the Heretic Novatian by an Anonymous Bishop For where there are "rivalries and dissensions among you, are ye not carnal, and walk according to man? "[52] Tertullian An Answer to the Jews But the new law's wont was to point to clemency, and to convert to tranquillity the pristine ferocity of "glaives" and "lances," and to remodel the pristine execution of "war" upon the rivals and foes of the law into the pacific actions of "ploughing" and "tilling" the land.[54] Origen de Principiis Book III So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase."[184] So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase."[198] A Treatise of Novatian Concerning the Trinity Therefore neither is he that planteth anything, nor he that watereth, but God who gives the increase. Now he that planteth and he that watereth are one."[217] Pseudo-Gregory Thaumaturgus A Sectional Confession of Faith and there is a divinity present according to nature in the Spirit into wit, what subsists as the Spirit of God-according to Paul's statement, "Ye are the temple of God, and the Spirit of God dwelleth in you."[32] Irenaeus Against Heresies Book IV but it is one God who bestows things suitable upon both-seed to the sower, but bread for the reaper to eat. Just as it is one that planteth, and another who watereth, but one God who giveth the increase.[349] Archelaus Acts of the Disputation with the Heresiarch Manes which also covered and destroyed the glory on the countenance of Moses.[111] Methodius From the Discourse on the Resurrection The apostle certainly, after assigning the planting and watering to art and earth and water, conceded the growth to God alone, where he says, "Neither is he that planteth anything, neither he that watereth; but God that giveth the increase."[48] Clement of Alexandria Stromata Book I "But every one shall receive his own reward, according to his own work. For we are God's husbandmen, God's husbandry. Ye are God's building,"[16] Tertullian On Monogamy Else how shall we sing thanks to God to eternity, if there shall remain in us no sense and memory of this debt; if we shall be reformed in substance, not in consciousness? Consequently, we who shall be with God shall be together; since we shall all be with the one God-albeit the wages be various,[83] Shepherd of Hermas Vision Third I answered and said to her, "When, then, will they be useful for the building, Lady? "When the riches that now seduce them have been circumscribed, then will they be of use to God.[25] Origen Against Celsus Book IV And in the next place, as we must not stop with rooting out and pulling down the hindrances which have just been mentioned, but must, in room of what has been rooted out, plant the plants of "God's husbandry; "[4] Clement of Alexandria Stromata Book V "According to the grace," it is said, "given to me as a wise master builder, I have laid the foundation. And another buildeth on it gold and silver, precious stones."[64] Tertullian An Answer to the Jews , among the Jews from Jerusalem," among the other things named, "the wise architect" too,[308] Tertullian Against Marcion Book V What has he also to do with illustrations from our God? For when (the apostle) calls himself "a wise master-builder,"[263] Archelaus Acts of the Disputation with the Heresiarch Manes has laid our foundation,[646] Shepherd of Hermas Similitude Ninth If, then, the whole creation is supported by the Son of God, what think ye of those who are called by Him, and bear the name of the Son of God, and walk in His commandments? do you see what kind of persons He supports? Those who bear His name with their whole heart. He Himself, accordingly, became a foundation[23] Tertullian Against Marcion Book V And was it not Paul himself who was there foretold, destined "to be taken away from Judah"-that is, from Judaism-for the erection of Christianity, in order "to lay that only foundation, which is Christ? "[266] Lactantius Divine Institutes Book VI But let us suppose it possible that any one, by natural and innate goodness, should gain true virtues, such a man as we have heard that Cimon was at Athens, who both gave alms to the needy, and entertained the poor, and clothed the naked; yet, when that one thing which is of the greatest importance is wanting-the acknowledgment of God-then all those good things are superfluous and empty, so that in pursuing them he has laboured in vain.[66] Origen de Principiis Book II Of this fire the fuel and food are our sins, which are called by the Apostle Paul wood, and hay, and stubble."[176] Origen Against Celsus Book IV And we assert that they are wickedness, and the works which result from it, and which, being figuratively called "wood, hay, stubble,"[50] Origen Against Celsus Book V which needs to be consumed by that fire, and which burns and consumes those who by their actions, words, and thoughts have built up wood, or hay, or stubble, in that which is figuratively termed a "building."[57] Origen Against Celsus Book VI In the same way, too, if sins are called "wood, and straw, and stubble," we shall not maintain that sins are corporeal; and if blessings are termed "gold, and silver, and precious stones,"[363] A Treatise Against the Heretic Novatian by an Anonymous Bishop Behold how glorious, how dear to the Lord, are the people whom these schismatics do not shrink from calling "wood, hay, stubble; "[21] 1 Clement of the Spirit, he wrote to you concerning himself, and Cephas, and Apollos,[213] Origen Against Celsus Book IV which he hath built thereupon, he shall receive a reward. If any man's work be burned, he shall suffer loss."[52] Cyprian Epistle LI It is one thing to stand for pardon, another thing to attain to glory: it is one thing, when cast into prison, not to go out thence until one has paid the uttermost farthing; another thing at once to receive the wages of faith and courage. It is one thing, tortured by long suffering for sins, to be cleansed and long purged by fire;[35] Lactantius Divine Institutes Book VII These things are near to the truth.[135] of the Spirit, he wrote to you concerning himself, and Cephas, and Apollos,[260] Epistle of Ignatius to the Philadelphians as the temples of God;[63] Irenaeus Against Heresies Book V Whence also he says, that this handiwork is "the temple of God," thus declaring: "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man, therefore, will defile the temple of God, him will God destroy: for the temple of God is holy, which [temple] ye are."[31] Fragments from the Lost Writings of Irenaeus For thus, according to the holy apostle, the sin of fornication is perpetrated against the body, as involving also sin against the temple of God.[87] Shepherd of Hermas Similitude Fifth If you defile your flesh, you will also defile the Holy Spirit; and if you defile your flesh [and spirit], you will not live."[24] Clement of Alexandria Stromata Book VII What, then, shall we say of the Gnostic himself? "Know ye not," says the apostle, "that ye are the temple of God? "[135] Tertullian A Treatise on the Soul but in the apostle's it is "the temple of God,"[307] Tertullian Against Marcion Book V "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? "[269] Tertullian On the Resurrection of the Flesh he also forbids our body to be profaned, as being "the temple of God; "[78] Tertullian On the Apparel of Women Book II (in) us of the Holy Spirit, we are all" the temple of God,"[3] Tertullian To His Wife Book II produce (our) marriage certificates before the Lord's tribunal, and allege that a marriage such as He Himself has forbidden has been duly contracted? What is prohibited (in the passage just referred to) is not "adultery; "It is not "fornication." The admission of a strange man (to your couch) less violates "the temple of God,"[26] Tertullian On Modesty of "temple of God,"[77] (He it is) who even in the first (Epistle) was the first of all (the apostles) to dedicate the temple of God: "Know ye not that ye are the temple of God, and that in you the Lord dwells? "[162] Cyprian Epistle LIX For inasmuch as the Apostle Paul says again, "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? "[5] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the first Epistle of Paul to the Corinthians: "Know ye not that ye are the temple of God, and the Spirit of God abideth in you? If any one violate the temple of God, him will God destroy."[553] Pseudo-Gregory Thaumaturgus A Sectional Confession of Faith And again he says: "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy."[86] Origen Commentary on Matthew Book X to them also it might be said, "The kingdom of heaven is within you; "and most of all because of the repentance from the letter unto the spirit; since "When one turn to the Lord, the veil over the letter is taken away.But the Lord is the Spirit."[74] Irenaeus Against Heresies Book IV and "whosoever shall defile the temple of God, him shall God defile."[101] Irenaeus Against Heresies Book V And not only does he (the apostle) acknowledge our bodies to be a temple, but even the temple of Christ, saying thus to the Corinthians, "Know ye not that your bodies are members of Christ? Shall I then take the members of Christ, and make them the members of an harlot? "[33] Tertullian Against Marcion Book V -of course, by the God of the temple.[271] Archelaus Acts of the Disputation with the Heresiarch Manes But if it seems difficult for you to understand this, and if you do not acquiesce in these statements, I may at all events try to make them good by adducing illustrations. Contemplate man as a kind of temple, according to the similitude of Scripture:[158] Tertullian The Prescription Against Heretics produced for itching ears of the spirit of this world's wisdom: this the Lord called "foolishness,"[63] Tertullian Against Marcion Book V If you threaten an avenger, you threaten us with the Creator. "Ye must become fools, that ye may be wise."[272] Origen Against Celsus Book I But since Celsus has declared it to be a saying of many Christians, that "the wisdom of this life is a bad thing, but that foolishness is good," we have to answer that he slanders the Gospel, not giving the words as they actually occur in the writings of Paul, where they run as follow: "If any one among you seemeth to be wise in this world, let him become a fool, that he may become wise. For the wisdom of this world is foolishness with God."[32] Cyprian Treatise IX On the Advantage of Patience For it is written, I will rebuke the wise in their own craftiness." And again: "The Lord knoweth the thoughts of the wise, that they are foolish."[5] Cyprian Treatise XII Three Books of Testimonies Against the Jews For the wisdom of this world is foolishness with God. For it is written, Thou shall rebuke the wise in their own craftiness."[716] Clement of Alexandria Stromata Book I For on the believer alone, who is separated entirely from the rest, who by the Scripture are called wild beasts, rests the head of the universe, the kind and gentle Word, "who taketh the wise in their own craftiness. For the Lord knoweth the thoughts of the wise, that they axe vain; "[45] This, then, "the wisdom of the world is foolishness with God," and of those who are "the wise the Lord knoweth their thoughts that they are vain."[119] Tertullian Against Marcion Book V Wherefore? "Because the wisdom of this world is foolishness with God."[273] an excellent testimony turns up in what (the apostle) here adjoins: "For it is written, He taketh the wise in their own craftiness; and again, The Lord knoweth the thoughts of the wise, that they are vain."[275] Tertullian On the Resurrection of the Flesh according to the estimate of God, and that the very "Wisdom of the world is foolishness," (as the inspired word) pronounces it to be.[27] Origen Against Celsus Book VI is foolishness with God."[60] Origen Against Celsus Book VII For if he means one who is wise in "the wisdom of this world," as it is called, "which is foolishness with God,"[45] Dionysius A Commentary on the Beginning of Ecclesiastes I was vainly puffed up, and increased wisdom; not the wisdom which God has given, but that wisdom of which Paul says, "The wisdom of this world is foolishness with God."[6] Arnobius Against the Heathen Book II what the issues to be proposed in lawsuits are, how many kinds of cases there are, how many ways of pleading, what the genus is, what the species, by what methods an opposite is distinguished from a contrary,-do you therefore think that you know what is false, what true, what can or cannot be done, what is the nature of the lowest and highest? Have the well-known words never rung in[39] The Epistle of Pope Urban First for the wisdom of this world is foolishness with God.[12] Origen Commentary on John Book II For what is that which is destroyed by the breath of the mouth of Christ, Christ being the Word and Truth and Wisdom, but the lie? And what is that which is brought to naught by the manifestation of Christ's coming, Christ being conceived as wisdom and reason, what but that which announces itself as wisdom, when in reality it is one of those things with which God deals as the Apostle describes,[19] Tertullian Against Marcion Book V "Therefore," says he, "let no man glory in man; "[277] Now, from whom do all things come to us, but from Him to whom all things belong? And pray, what things are these? You have them in a preceding part of the epistle: "All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come."[318] Tertullian On the Apparel of Women Book II also, to augment that (beauty) when (naturally) given them, and to strive after it when not (thus) given? Some one will say, "Why, then, if voluptuousness be shut out and chastity let in, may (we) not enjoy the praise of beauty alone, and glory in a bodily good? "Let whoever finds pleasure in "glorying in the flesh"[31] Tertullian On the Resurrection of the Flesh The apostle, however, in his epistle says, "Whether it be the world, or life, or death, or things present, or things to come; all are yours: "[456] Tertullian Against Marcion Book V " comes also Christ.[319] 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] Epistle of Ignatius to the Romans But I am the more instructed by their injuries [to act as a disciple of Christ]; "yet am I not thereby justified."[34] But I am the more instructed by their injuries [to act as a disciple of Christ]; "yet am I not thereby justified."[40] Irenaeus Against Heresies Book IV For we know in part, and we prophesy in part; but when that which is perfect has come, the things which are in part shall be done away."[109] Lactantius Divine Institutes Book VI But that he may obtain the favour of God, and be free from every stain, let him always implore the mercy of God, and pray for nothing else but pardon for his sins, even though he has none.[199] Tertullian Against Marcion Book V "And the hidden things of darkness He will Himself bring to light,"[281] From Him also shall "praise be had by every man,"[284] Origen Commentary on Matthew Book XI "He will bring to light the hidden things of darkness and will make manifest the counsels of the hearts,"[145] Origen Commentary on Matthew Book XIII "until the Lord come, who will both bring to light the hidden things of darkness and make manifest the counsels of the hearts."[200] Tertullian On Prayer is a grace of God, and you have received it, "why do you boast," saith he, "as if you have not received it? "[149] Tertullian On the Veiling of Virgins And if it is by God that the virtue of continence is conferred, "why gloriest thou, as if thou have not received? "[49] Tertullian On Modesty to differ? What, moreover, hast thou which thou hast not received? Why gloriest thou as if thou have not received? "[146] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the first Epistle of Paul to the Corinthians: "For what hast thou that thou hast not received? But if thou hast received it, why boastest thou, as if thou hadst not received it? "[388] Tertullian On Modesty Again, of how open censure (does) the free expression (find utterance), how manifest the edge of the spiritual sword, (in words like these): "Ye are already enriched! ye are already satiated! ye are already reigning!"[143] Tertullian On Fasting For, by this time, in this respect as well as others, "you are reigning in wealth and satiety"[91] Clement of Alexandria Stromata Book IV Being reviled, we bless; being persecuted, we endure; being defamed, we entreat; we are become as it were the offscourings of the world."[79] Tertullian Against Marcion Book V But here, at least, you say he interprets the world to be the God thereof, when he says: "We are made a spectacle unto the world, and to angels, and to men."[285] Origen Commentary on John Book I Paul shows that the world is something more than men when he writes to the Corinthians in his first Epistle:[125] Origen Against Celsus Book V We, however, who are followers of the word of Jesus, and have exercised ourselves in thinking, and saying, and doing what is in harmony with His words, "when reviled, bless; being persecuted, we suffer it; being defamed, we entreat; "[196] Origen Against Celsus Book VII As for those, however, who, along with other lessons given by the Divine Word, have learned and practised this, "when reviled to bless, when persecuted to endure, when defamed to entreat,"[108] Epistle of Ignatius to the Ephesians For when there is no evil desire within you, which might defile and torment you, then do ye live in accordance with the will of God, and are [the servants] of Christ. Cast ye out that which defiles[55] Let my spirit be counted as nothing[122] Epistle of Barnabas I write the more simply unto you, that ye may understand. I am the off-scouring of your love.[57] Dionysius Extant Fragments Part II .[136] Origen Commentary on John Book VI For if there is any point in these stories of the Greeks, and if what we have said of the martyrs is well rounded,-the Apostles, too, were for the same reason the filth of the world and the offscouring of all things,[163] Clement of Alexandria Stromata Book III Rursus ad Corinthios scribens: "Si enim decies mille paedagogos," inquit, "habeatis in Christo, sed non multos patres. In Christo enim per Evangelium ego vosgenui."[188] Clement of Alexandria Stromata Book V For some procreate by the body, others by the soul; "since also with the barbarian philosophers to teach and enlighten is called to regenerate; and "I have begotten you in Jesus Christ,"[33] Tertullian Against Marcion Book V and not men promiscuously; thus exhibiting to us those who were the children of men truly so called, choice men, apostles. "For," says he, "I have begotten you through the gospel; "[360] Tertullian On Monogamy Grant, now, that Abraham is our father; grant, too, that Paul is. "In the Gospel," says he, "I have begotten you."[31] Methodius Discourse III. Thaleia and again, "In Christ Jesus I have begotten you through the Gospel."[33] Epistle of Ignatius to the Antiochians Be ye followers of me.[31] Clement of Alexandria Stromata Book I " In rebuke of those who are wise in appearance, and think themselves wise, but are not in reality wise, he writes: "For the kingdom of God is not in word."[142] Clement of Alexandria Stromata Book VII " It teaches the magnificence of the wisdom implanted in her children by instruction. Now the apostle says, "I will know not the speech of those that are puffed up, but the power; "[178] Origen Commentary on John Book I "The Lord shall give the word to those that preach with great power; the King of the powers of the beloved; "teaching at the same time that it is not skilfully composed discourse, nor the mode of delivery, nor well practised eloquence that produces conviction, but the communication of divine power. Hence also Paul says:[43] Epistle of Ignatius to the Ephesians It is better for a man to be silent and be [a Christian], than to talk and not to be one. "The kingdom of God is not in word, but in power."[107] Cyprian Treatise XII Three Books of Testimonies Against the Jews And Paul, in the first to the Corinthians: "The kingdom of God is not in word, but in power."[771] Clement of Alexandria The Instructor Book I Thus also the apostle, in the Epistle to the Corinthians, being moved, says, "What will ye? Shall I come unto you with a rod, or in love, in the spirit of meekness? "[136] Tertullian Against Marcion Book V the man was an offender" who had his father's wife."[290] Tertullian On Modesty Thus He has not prohibited judging, but taught (how to do it). Whence the apostle withal judges, and that in a case of fornication,[41] Origen Against Celsus Book VI e Egyptians also were guilty of error, because they had indeed solemn enclosures around what they considered their temples, while within them there was nothing save apes, or crocodiles, or goats, or asps, or some other animal; but on the present occasion it pleases him to speak of the Egyptian people too as most divinely inspired, and that, too, from the earliest times,-perhaps because they made war upon the Jews from an early date. The Persians, moreover, who marry their own mothers,[402] Tertullian On Modesty [130] Tertullian On Modesty (lust) which he had condemned after calling to his aid even "the Lord's power," for fear the sentence should seem human. Therefore he has trifled both with his own "spirit,"[155] Tertullian On Fasting If we also, in our diverse provinces, (but) present mutually in spirit,[96] Dionysius Extant Fragments Part II But those in the city I tried to gather together with all the greater zeal, as if I were present with them; for I was absent indeed in the body, as I said,[90] Cyprian Epistle XI When, as soon as peace is given to us all by the Lord, we shall begin to return to the Church, then the wishes of each one shall be looked into in your presence, and with your judgment.[5] Origen Commentary on Matthew Book XIV but there were schisms among them, upon thedissolution of which they were gathered together in company with the spirit in Paul, with the powerof the Lord Jesus Christ,[21] Shepherd of Hermas Similitude Sixth " "I would know, sir," I said, "Of what nature are these diverse tortures and punishments? ""Hear," he said, "the various tortures and punishments. The tortures are such as occur during life.[9] Fragments of Clement from the Latin Translation of Cassiodorus " So Paul also; for he, too, states something of this nature when he says, "Whom I have delivered to Satan, that he might live in the spirit; "[33] Tertullian Against Marcion Book V the principles of natural and public law. When, however, he condemns the man "to be delivered unto Satan,"[292] that he also said, "For the destruction of the flesh, that the spirit may be saved in the day of the Lord,"[294] Tertullian On Modesty that "such a man must be surrendered to Satan for the destruction of the flesh; "[42] For, in fact, they suspect the Apostle Paul of having, in the second (Epistle) to the Corinthians, granted pardon to the self-same fornicator whom in the first he has publicly sentenced to be "surrendered to Satan, for the destruction of the flesh,"[125] The Epistle of Pope Urban First And if any one do so, then, after the sharp vengeance which is due to such a crime, and which is justly to be carried out against the sacrilegious, let him be condemned to perpetual infamy, and east into prison or consigned to life-long exile. For, according to the apostle,[8] Irenaeus Against Heresies Book IV And as then the condemnation of sinners extended to others who approved of them, and joined in their society; so also is it the case at present, that "a little leaven leaveneth the whole lump."[397] Tertullian On the Apparel of Women Book II also, to augment that (beauty) when (naturally) given them, and to strive after it when not (thus) given? Some one will say, "Why, then, if voluptuousness be shut out and chastity let in, may (we) not enjoy the praise of beauty alone, and glory in a bodily good? "Let whoever finds pleasure in "glorying in the flesh"[31] Tertullian On Modesty must be presented "saved," that is, untainted by the contagion of impurities in the day of the Lord, by the ejection of the incestuous fornicator; if, that is, he subjoins: "Know ye not, that a little leaven spoileth the savour of the whole lump? "[136] Five Books in Reply to Marcion What power, the paschal image[64] Epistle of Ignatius to the Magnesians when Paul and Peter were laying the foundations of the Church. Lay aside, therefore, the evil, the old, the corrupt leaven,[70] Clement of Alexandria Stromata Book III erede polluti, manus sibi afferentes, et homicidae propinquorum."Expurgate ergo vetus fermentum, ut sitis novo conspersio,"[215] Clement of Alexandria Stromata Book V , "It is those that sacrifice not a sow, but some great and difficult sacrifice," who ought to inquire respecting God. And the apostle writes, "Christ our passover was sacrificed for us; "[127] Clement of Alexandria Stromata Book VI that is, in consequence of the knowledge[277] Clement of Alexandria Stromata Book VII For what great thing is it, if a man restrains himself in what he knows not? He, in fulfilment of the precept, according to the Gospel, keeps the Lord's day,[112] Tertullian An Answer to the Jews you slew Christ;[238] Tertullian Against Marcion Book V he only mentioned what is a very frequently recurring sentence of the Creator. "Purge out the old leaven, that ye may be a new lump, as ye are unleavened."[296] The unleavened bread was therefore, in the Creator's ordinance, a figure of us (Christians). "For even Christ our passover is sacrificed for us."[297] Hippolytus Refutation of All Heresies Book VIII For in what respect, he says, would the one tittle require any substance such as leaven (derived) from without for the Lord's Passover, the eternal feast, which is given for generation upon generation?[32] In other respects, however, these consent to all the traditions delivered to the Church by the Apostles.[42] Hippolytus Refutation of All Heresies Book X to have remodelled the old man[61] Hippolytus Dogmatical and Historical Fragments In the Passover season, so as to exhibit Himself as one destined to be sacrificed like a sheep, and to prove Himself the true Paschal-lamb, even as the apostle says, "Even Christ," who is God, "our passover was sacrificed for us."[438] Cyprian Treatise II On the Dress of Virgins Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth."[34] Cyprian Treatise XII Three Books of Testimonies Against the Jews Therefore let us celebrate the feast, not in the old leaven, nor in the leaven of malice and wickedness, but in the unleavened bread of sincerity and truth."[453] Archelaus Acts of the Disputation with the Heresiarch Manes and again, "Christ our passover is sacrificed for us; "[599] Fragments from Peter of Alexandria On that day, therefore, on which the Jews were about to eat the Passover in the evening, our Lord and Saviour Jesus Christ was crucified, being made the victim to those who were about to partake by faith of the mystery concerning Him, according to what is written by the blessed Paul: "For even Christ our Passover is sacrificed for us; "[29] Origen Commentary on John Book X " From the mouth of the Lord Himself, then, we see that there is no gainsaying our statement on this point. Some one, no doubt, will ask about the words of the Apostle, where he writes to the Corinthians:[43] Origen Commentary on John Book X Another feature of the Jewish festival is unleavened bread; all leaven is made to disappear out of their houses; but "we keep the feast[47] Origen Commentary on Matthew Book XII " It is the mark of the clear-sighted and careful to separate the leaven of the Pharisees and Sadducees and every food that is not of "the unleavened-bread of sincerity and truth"[37] Tertullian On Modesty But now I write to you, if any is named a brother among you, (being) a fornicator, or an idolater" (for what so intimately joined?), "or a defrauder" (for what so near akin?), and so on, "with such to take no food even,"[220] Tertullian On Idolatry does he mean "to idolaters an idolater? ""to heathens a heathen? ""to the worldly worldly? "But albeit he does not prohibit us from having our conversation with idolaters and adulterers, and the other criminals, saying, "Otherwise ye would go out from the world,"[106] All waves thereof whatsoever suffocate; every eddy thereof sucks down unto Hades. Let no one say, "Who will so safely foreguard himself? We shall have to go out of the world!"[180] Tertullian A Treatise on the Soul ) is the heathen man, who is walking with us along the same road of life which is common to him and ourselves. Now "we must needs go out of the world,"[242] Origen Commentary on Matthew Book XII But when shall these things happen? Shall it be when that apostolic oracle is fulfilled which says, "For we must all stand before the judgment-seat of Christ, that each one may receive the things dope in the body, according to what he has done, whether it be good or bad? "[196] Epistle of Ignatius to the Philadelphians a destroyer of the vineyard of Christ. Have no fellowship[17] Irenaeus Against Heresies Book IV And we have the precept: "If any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such an one no not to eat."[395] Clement of Alexandria The Instructor Book II Thus the apostle, in his solicitude for us, discriminates in the case of entertainments, saying, that "if any one called a brother be found a fornicator, or an adulterer, or an idolater, with such an one not to eat; "[31] Clement of Alexandria Stromata Book III Unde prae clare Apostolus: "Scripsi," inquit, "vobis in epistola, non conversari cure fornicatoribus,"[222] Tertullian Against Marcion Book IV I shall not be sorry to meet him, and before anything else to point out to him the force of the law figuratively interpreted, which, in this example of a leper (who was not to be touched, but was rather to be removed from all intercourse with others), prohibited any communication with a person who was defiled with sins, with whom the apostle also forbids us even to eat food,[237] Tertullian To His Wife Book II and are to be excluded from all communication with the brotherhood, in accordance with the letter of the apostle, who says that "with persons of that kind there is to be no taking of food even."[24] The Testaments of the Twelve Patriarchs III The offerings of the Lord will ye rob, and from His portion will ye steal; and before ye sacrifice to the Lord, ye will take the choicest parts, in despitefulness eating them with harlots. Amid excesses[24] The First Epistle of Pope Fabian In like manner keep yourselves separate from all those of whom the apostle makes mention when he says, "with such persons, no, not to eat; "[7] The Second Epistle of Pope Fabian Those also are to be dealt with in like manner of whom he says, "With such persons, no, not to eat; "[18] Origen Commentary on Matthew Book XIII But another, also attending closely to the expression, and not wishing to introduce these extraneous thoughts, nor admitting that it is spoken about every sin, will say, that he who commits those great sins is not a brother, even if he be called a brother, as the Apostle says, "If any one that is named a brother be a fornicator, or covetous, or an idolater, etc., with such an one not to eat; "[192] Tertullian On Modesty chiding them likewise because "brethren" were not "judged at the bar of the saints: "[43] . Moreover "What have I to do to judge them who are without? "[239] Tertullian Against Marcion Book V since both in the destruction of the flesh and in the saving of the spirit there is, on His part, judicial process; and when he bade "the wicked person be put away from the midst of them,"[295] and, "Thou shalt put away evil from among you."[829] Tertullian Against Hermogenes it will be in vain that we labour "to put away evil from the midst of us; "[107]