Didache :[89] Irenaeus Against Heresies Book IV but to others, "Depart from me, ye cursed, into everlasting fire, which My Father has prepared for the devil and his angels,"[632] Origen Commentary on Matthew Book XII "[1] Origen Commentary on Matthew Book XII " when also, "He left them and departed."[16] And the Saviour seems to me to conjoin the sign which was to come from Himself with the reason of the sign in regard to Jonah when He says, not merely that a sign like to that is granted by Him but that very sign; for attend to the words, "And there shall no sign be given to it but the sign of Jonah the prophet."[18] But this very saying, "So then while her husband liveth, she shall be called an adulteress," we have brought forward, wishing clearly to show why in answer to the Pharisees and Sadducees who were tempting Him and asking Him to show them a sign from heaven, He said not only "a wicked generation," but an "adulterous" generation.[27] Origen Commentary on Matthew Book XII "[33] Irenaeus Against Heresies Book IV because after the manner of these animals they go about in subtilty, and injure others. For He said, "Beware of the leaven of the Pharisees and of the Sadducees."[645] Origen Commentary on Matthew Book XII from running back to carnal things, Jesus said to them when on the other side, "Take heed and beware."[35] And something like this was what they said, "If we had loaves we would not have had to take of the leaven of the Pharisees and the Sadducees; but since, from want of loaves, we run the risk of taking from their leaven, while the Saviour does not wish us to run back to their teaching, therefore He said to us, "Take heed and beware of the leaven of the Pharisees and the Sadducees."[41] "[42] But since the disciples understood, when Jesus said, "Beware of the leaven,"[47] Origen Commentary on Matthew Book XII Now, while Jesus said these things, the disciples reasoned, saying not aloud, but in their own hearts, "We took no loaves."[40] In truth she seems to me to be altogether chaste in secret heart, hut no longer to be pure in body such as she was before the act of violence; but though she is not pure outwardly, is she therefore now also unchaste? I have said these things because of the words, "They reasoned among themselves saying, We took no loaves," to which is added, "And Jesus perceiving it, said, O ye of little faith, why reason ye among yourselves,"[51] Origen Commentary on Matthew Book XII And moreover this also is to be observed, in view of those who think that the divinity of the Saviour is not at all demonstrable from the Gospel of Matthew, that the fact that, when the disciples were reasoning among themselves and saying, "We have no loaves," Jesus knew their reasonings and said, "Why reason ye among yourselves, O ye of little faith, because ye took no loaves,"[45] Irenaeus Against Heresies Book III The Lord Himself, too, makes it evident who it was that suffered; for when He asked the disciples, "Who do men say that I, the Son of man, am? "[340] Clement of Alexandria The Instructor Book II As a witness for simplicity in shoes let John suffice, who avowed that "he was not worthy to unloose the latchet of the Lord's shoes."[252] Tertullian Scorpiace Rather is the nature preserved, though the life blushes; nor does Christ know other men than those with reference to whom He says, "Whom do men say that I am? "[64] Tertullian On Monogamy ,-to have been married. Monogamist I am led to presume him by consideration of the Church, which, built upon him,[65] Pseudo-Gregory Thaumaturgus Fourth Homily adapt the voice to the economy. If He shall say, Whom do men say that I the Son of man am?[26] Clementine Homily XVII Wherefore I know what is the meaning of revelation, having learned it in my own case. For at the very time when the Lord said, `Who do they say that I am? '[47] Origen Commentary on John Book VI He does so by showing that a similar mistake was widely current about the Saviour Himself; for "some said that He was John the Baptist, others Elijah, others Jeremiah or one of the prophets."[45] Origen Commentary on Matthew Book XII "[53] Origen Commentary on Matthew Book XII having made Him to be a prophet to the Gentiles to whom He proclaimed the word. Moreover also those who said, "that he was a certain one of the prophets,"[57] Origen Commentary on Matthew Book XII But what is the "this"? Was it that also according to him, Peter answered and said to the question, "Who say ye that I am."-"The Christ, the Son of the living God? "[114] Irenaeus Against Heresies Book III But he to whom the Father which is in heaven has revealed Him,[363] Tertullian Against Praxeas even as Peter did on another occasion: "Thou art the Son of God."[249] she no more made a mistake than Peter[305] Hippolytus Dogmatical and Historical Fragments By this Spirit Peter spake that blessed word, "Thou art the Christ, the Son of the living God."[417] A Treatise of Novatian Concerning the Trinity Or when by Peter it is answered and said: Thou art the Son of the living God? "[206] Pseudo-Gregory Thaumaturgus Fourth Homily Thou art the Christ, the Son of the living God.[27] Archelaus Acts of the Disputation with the Heresiarch Manes The Apostle Peter, however, the most eminent of all the disciples, was able to acknowledge Him on that occasion, when all were putting forth the several opinions which they entertained respecting Him: for he said, "Thou art the Christ, the Son of the living God; "[574] Clementine Homily XVII and when I heard one saying one thing of Him, and another another, it came into my heart to say (and I know not, therefore, how I said it), `Thou art the Son of the living God.'[48] Origen Commentary on Matthew Book XII The saying of Peter to the Saviour, "Thou art the Christ," when the Jews did not know that He was Christ, was indeed a great thing, but greater that he knew Him not only to be Christ, but also "the Son of the living God,"[59] And these things we have added because to the saying, "Thou art the Christ, the Son of God," was subjoined the word "living; "[63] "[65] they may speak through the Spirit of God saying concerning Him, "Lord Jesus," and to Him, "Thou art the Christ, the Son of the living God."[77] dmit this-that though many, speaking the truth, say about God, "He has given to me a true knowledge of things that are," yet they will not say this with equal insight and apprehension of the things known, nor as knowing the same number of things? But it is not only in respect of the difference of knowing that those who know do not know alike, bat also according to that which is the source of the knowledge; so that according to this he who knows the Son by the revelation of the Father,[118] These contrary qualities, accordingly, were still in Peter truth and falsehood; and from truth he said, "Thou art the Christ, the son of the living God,"[249] Origen Commentary on Matthew Book XIII For John reclined on His breast through love, and we may conclude that before the Supper they had seen many tokens of special honour given by Jesus to John; but Peter on his confession was called blessed in their hearing, because of his saying, "Thou art the Christ, the Son of the living God; "[96] Irenaeus Against Heresies Book III if these men did not know the truth? How also did the seventy preach, unless they had themselves previously known the truth of what was preached? Or how could Peter have been in ignorance, to whom the Lord gave testimony, that flesh and blood had not revealed to him, but the Father, who is in heaven?[227] when He was generated from the same seed, and was a descendant of these men? And how was it that He also pronounced Peter blessed, because he acknowledged Him to be the Son of the living God?[422] Clement of Alexandria Stromata Book VI A few, too, knew Him as the Son of God; as Peter, whom also He pronounced blessed, "for flesh and blood revealed not the truth to him, but His Father in heaven,"[253] Tertullian Against Marcion Book IV The case of Peter escaped his memory, who, although he was a man of the law, was not only chosen by the Lord, but also obtained the testimony of possessing knowledge which was given to him by the Father.[333] Tertullian Against Praxeas And in the same manner He pronounced Peter to be "blessed," inasmuch as "flesh and blood had not revealed it to him"-that he had perceived the Father-"but the Father which is in heaven."[251] When acknowledged by Peter as the "Christ (the Son) of God,"[372] A Treatise of Novatian Concerning the Trinity Or when by the Lord Himself the sacrament of this revelation is approved, and He says: "Blessed art thou, Simon Barjona, because flesh and blood hath not revealed this to thee, but my Father which is in heaven?[207] Dionysius Extant Fragments Part I And on the ground of such a revelation as that the Lord pronounced Peter blessed, when He said: "Blessed art thou, Simon Bar-jona; for flesh and blood hath not revealed it unto thee, but my Father which is in heaven."[18] Origen Commentary on Matthew Book XII But also the Jews, as worthy of the veil which was upon their heart, held false opinions concerning Jesus; while Peter as not a disciple "of flesh and blood,"[58] Tertullian The Prescription Against Heretics which it was not permitted the people to understand? Was anything withheld from the knowledge of Peter, who is called "the rock on which the church should be built,"[225] Tertullian On Modesty If, because the Lord has said to Peter, "Upon this rock will I build My Church,"[278] Hippolytus Dogmatical and Historical Fragments By this Spirit the rock of the Church was stablished.[418] Cyprian Treatise I On the Unity of the Church And I will give unto thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth shall be bound also in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven."[11] Cyprian Treatise IX On the Advantage of Patience Peter also, upon whom by the Lord's condescension the Church was founded,[21] Clementine Homily XVII nd discourse a whole year to those who were awake? 'And how are we to believe your word, when you tell us that He appeared to you? And how did He appear to you, when you entertain opinions contrary to His teaching? But if you were seen and taught by Him, and became His apostle for a single hour, proclaim His utterances, interpret His sayings, love His apostles, contend not with me who companied with Him. For in direct opposition to me, who am a firm rock, the foundation of the Church,[53] Origen Commentary on John Book V And Peter, on whom the Church of Christ is built, against which the gates of hell shall not prevail[6] Origen Commentary on Matthew Book XII And if we too have said like Peter, "Thou art the Christ, the Son of the living God," not as if flesh and blood had revealed it unto us, but by light from the Father in heaven having shone in our heart, we become a Peter, and to us there might be said by the Word, "Thou art Peter," etc.[68] But if you suppose that upon that one Peter only the whole church is built by God, what would you say about John the son of thunder or each one of the Apostles? Shall we otherwise dare to say, that against Peter in particular the gates of Hades shall not prevail, but that they shall prevail against the other Apostles and the perfect? Does not the saying previously made, "The gates of Hades shall not prevail against it,"[71] hold in regard to all and in the case of each of them? And also the saying, "Upon this rock I will build My church"?[72] And, in the first place, I think that the saying, "I will give unto thee the keys of the kingdom of heaven," is spoken in consistency with the words, "The gates of Hades shall not prevail against it."[102] But when those who maintain the function of the episcopate make use of this word as Peter, and, having received the keys of the kingdom of heaven from the Saviour, teach that things bound by them, that is to say, condemned, are also bound in heaven, and that those which have obtained remission by them are also loosed in heaven, we must say that they speak wholesomely if they have the way of life on account of which it was said to that Peter, "Thou art Peter; "[105] " Accordingly Mark and Luke who have recorded that Peter answered and said, "Thou art the Christ," but have not given the addition found in Matthew, have not recorded that he was declared blessed for what had been said, nor the blessing which followed the declaration of blessedness, "Thou art Peter,"[119] Tertullian On Modesty "to thee have I given the keys of the heavenly kingdom; "[279] or, "Whatsoever thou shale have bound or loosed in earth, shall be bound or loosed in the heavens,"[280] Cyprian Epistle XXVI And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shall loose on earth shall be loosed in heaven."[3] Cyprian Epistle LXXIV But what is the greatness of his error, and what the depth of his blindness, who says that remission of sins can be granted in the synagogues of heretics, and does not abide on the foundation of the one Church which was once based by Christ upon the rock, may be perceived from this, that Christ said to Peter alone, "Whatsoever thou shall bind on earth shall be bound in heaven, and whatsoever thou shall loose on earth shall be loosed in heaven."[28] The First Epistle of Zephyrinus by the seat of the apostles, and by no other; because, although they may be transferred to other bishops, it was yet to the blessed Apostle Peter these terms were addressed: "Whatsoever thou shalt bind on earth shall be bound in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven."[3] Polycrates of Ephesus Those who in our own times have revived the observance of the Jewish Sabbath, show us how much may be said on their side,[3] Origen Commentary on Matthew Book XII Are the keys of the kingdom of heaven given by the Lord to Peter only, and will no other of the blessed receive them? But if this promise, "I will give unto thee the keys of the kingdom of heaven,"[73] be common to the others, how shall not all the things previously spoken of, and the things which are subjoined as having been addressed to Peter, be common to them? For in this place these words seem to be addressed as to Peter only, "Whatsoever thou shalt bind on earth shall be bound in heaven,"[74] "[101] Origen Commentary on Matthew Book XIII But since it was necessary, even if something in common had been said in the case of Peter and those who had thrice admonished the brethren, that Peter should have some element superior to those who thrice admonished, in the case of Peter, this saying "I will give to thee the keys of the kingdom of the heavens,"[210] For it is no small difference that Peter received the keys not of one heaven but of more, and in order that whatsoever things he binds on the earth may be bound not in one heaven but in them all, as compared with the many who bind on earth and loose on earth, so that these things are bound and loosed not in the heavens, as in the case of Peter, but in one only; for they do not reach so high a stage, with power as Peter to bind and loose in all the heavens.[211] Origen Commentary on Matthew Book XII "[109] t away the Twelve, He did not send them away with the understanding that He was the Christ? But if the Twelve had such understanding, manifestly Peter had it also; how, then, is he now pronounced blessed? For the expression here plainly indicates that now for the first time Peter confessed that Christ was the Son of the living God, Matthew then, according to some of the manuscripts, has written, "Then He commanded His disciples that they should tell no man that He was the Christ," but[111] You must know, however, that some manuscripts of the Gospel according to Matthew have, "He charged."[115] but from falsehood he said, "May God be propitious to Thee, Lord, this shall not be unto Thee,"[250] Dialogue of Justin Hence, also, among His words He said, when He was discoursing about His future sufferings: `The Son of man must suffer many things, and be rejected by the Pharisees and Scribes, and be crucified, and on the third day rise again.'[382] Irenaeus Against Heresies Book III "For from that time forth," it is said, "He began to show to His disciples, how that He must go unto Jerusalem, and suffer many things of the priests, and be rejected, and crucified, and rise again the third day."[341] Pseudo-Gregory Thaumaturgus Twelve Topics on the Faith How could it be said that He who suffered is one, and He who suffered not another, when the Lord Himself says, "The Son of man must suffer many things, and be killed, and be raised again the third day from the dead; "[13] Archelaus Acts of the Disputation with the Heresiarch Manes This he said after Jesus had announced to him that the Son of man must go up to Jerusalem, and be killed, and rise again the third day.[589] Origen Commentary on Matthew Book XII this, so to speak, to be digested in the minds of the hearers, that, after there had been a period of silence in the proclamation of something of this kind about Him, at a more seasonable time there might be built up upon the former rudiments "Christ Jesus crucified and raised from the dead," which at the beginning not even the Apostles knew; for it is written in the passage now under consideration, "From that time began Jesus to show unto His disciples that He must go unto Jerusalem"[124] And that this was His meaning, when He forbade proclamation to be made that He was the Christ, is in a measure established by the words, "From that time began Jesus to show unto His disciples how that He must go unto Jerusalem, and suffer many things of the elders," and what is annexed;[127] Wherefore, reserving the more perfect proclamation of the things concerning Him by the Apostles, He commanded His disciples that they should tell no man that He was the Christ; and He prepared them to say that He was the Christ crucified and risen from the dead, "when He began "not only to say, nor even to advance to the point of teaching merely, but "to show"[132] "[133] Origen Commentary on Matthew Book XIII And these things will appear to be of the same effect as those, "that Jesus began to show unto His disciples that He must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes."[59] A Treatise on Re-Baptism by an Anonymous Writer by Him because he had arrived at this truth, not after the flesh, but by the revelation of the heavenly Father; yet this same Peter, when Jesus began to show His disciples that He must go to Jerusalem, and suffer many things from the elders, and priests, and scribes, and be killed, and after the third day rise again from the dead; nevertheless that true confessor of Christ, after a few days, taking Him aside, began to rebuke Him, saying, "Be propitious to Thyself: this shall not be; "[23] Archelaus Acts of the Disputation with the Heresiarch Manes this shall not be unto Thee."[588] Acts and Martyrdom of the Holy Apostle Andrew For before He was betrayed, He spoke to us to the effect that He should be betrayed and crucified for the salvation of men, and foretold that He should rise again on the third day. To whom my brother Peter said,[4] Origen Commentary on Matthew Book XII "[142] he said, "God be propitious to thee, O Lord."[146] In harmony with which we may put, "Who is made to stumble, and I am not made to stumble? "But if Peter, at that time because of the saying. "God be propitious to Thee, Lord, this shall not be unto Thee,"[162] was called a stumbling-block by Jesus, as not minding the things of God in what he said but the things of men, what is to be said about all those who profess to be made disciples of Jesus, but do not mind the things of God, and do not look to things unseen and eternal, but mind the things of man, and look to things seen and temporal,[163] Tertullian Scorpiace g that one must not confess on the earth before men, and must do so the less in truth, that God may not (seem to) thirst for blood, and Christ for a repayment of suffering, as though He besought it with the view of obtaining salvation by it for Himself also, he would have immediately heard from the servant of God what the devil had from the Lord: "Get thee behind me, Satan; thou art an offence unto me. It is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve."[115] Archelaus Acts of the Disputation with the Heresiarch Manes And in answer then to Peter He said: "Get thee behind me, Satan; for thou savourest not the things that be of God, but those that be of men."[590] Origen Commentary on Matthew Book XII "[143] Approving his purpose, indeed, but rebuking his ignorance, because of the purpose being right. He says to him, "Get thee behind Me,"[147] But you will compare together His saying to Peter, "Get thee behind me, Satan,"[149] Next we must inquire how He said to Peter, "Thou art a stumbling-block unto Me,"[157] " But this spirit was perhaps that which is called a stumbling-block by Jesus, and which is spoken of as Satan in the passage, "Get thee behind Me, Satan; thou art a stumbling-block unto me.'[244] Origen Commentary on Matthew Book XIII but again because of the saying, "Get thee behind Me, Satan; thou art a stumbling-block unto Me, for thou mindest not the things of God hut the things of men,"[97] Irenaeus Against Heresies Book III For whosoever will save his life, shall lose it; and whosoever will lose it for My sake shall save it."[343] Tertullian On Idolatry If you wish to be the Lord's disciple, it is necessary you "take your cross, and follow the Lord: "[85] Tertullian A Treatise on the Soul counsels, it is not in gentle fevers and on soft beds, but in the sharp pains of martyrdom: you must take up the cross and bear it after your Master, as He has Himself instructed you.[321] Constitutions of the Holy Apostles Book VI ed from the curse, For Christ, the Son of God, by His coming has confirmed and completed the law, but has taken away the additional precepts, although not all of them, yet at least the more grievous ones; having confirmed the former, and abolished the latter, and has again set the free-will of man at liberty, not subjecting him to the penalty of a temporal death, but giving laws to him according to another constitution. Wherefore He says: "If any man will come after me, let him come."[124] The First Epistle of Clement Concerning Virginity "Take up thy cross and follow"[42] Origen Commentary on Matthew Book XII " etc.[165] Moreover in regard to the saying, "Let him deny himself,"[171] Origen Commentary on Matthew Book XII "[176] But at the same time also observe that at the beginning it is said, "Whosoever wills," but afterwards, "Whoso shall lose."[177] Epistle of Ignatius to the Romans Jesus Christ, than to reign over all the ends of the earth. "For what shall a man be profited, if he gain the whole world, but lose his own soul? "[44] First Apology of Justin For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for it? Lay up treasure, therefore, in heaven, where neither moth nor rust doth corrupt."[24] Clement of Alexandria Stromata Book IV For what shall it profit a man, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? "[42] Peter of Alexandria Canonical Epistle For they have sustained the loss and sacrifice of their goods that they might not hurt or destroy their soul, which others for the sake of filthy lucre have not done; and yet the Lord says, "What is a man profited, if he shall gain the whole world, and lose his own soul? "[44] Constitutions of the Holy Apostles Book V For what is a man profited, if he shall gain the whole world, and lose his own souL? or what shall a man give in exchange for his soul? "[11] 2 Clement If we desire, then, to Serve both God and mammon, it will be unprofitable for us. "For what will it profit if a man gain the whole world, and lose his own soul? "[45] If we desire, then, to serve both God and mammon, it will be unprofitable for us. "For what will it profit if a man gain the whole world, and lose his own soul? "[34] Origen Commentary on Matthew Book XII "[179] Pseudo-Gregory Thaumaturgus Twelve Topics on the Faith and again, "When the Son of man cometh in the glory of His Father? "[15] Constitutions of the Holy Apostles Book VII with a great concussion above the clouds, with the angels of His power,[134] The Second Epistle of Zephyrinus Now we who suffer these things ought to leave them to the judgment of God, who will render to every man according to his works;[11] Origen Commentary on Matthew Book XII "[185] But to the perfect He comes "in the glory of His own Father,"[194] Origen Commentary on Matthew Book XII "[199] But since some one may think that the promise of the Saviour prescribes a limit of time to their not tasting of death, namely, that they will not taste of death "until"[218] But since here it is written in the three Evangelists, "They shall not taste of death,"[220] Irenaeus Against Heresies Book II were called wise by the Lord; and, in like manner, five were styled foolish. Again, five men are said to have been with the Lord when He obtained testimony[189] Tertullian The Prescription Against Heretics Of what could He have meant those to be ignorant, to whom He even exhibited His own glory with Moses and Elias, and the Father's voice moreover, from heaven?[231] 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] 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] 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] Tertullian On the Resurrection of the Flesh The Lord, again, in the retirement of the mount, had changed His raiment for a robe of light; but He still retained features which Peter could recognise.[427] Archelaus Acts of the Disputation with the Heresiarch Manes and here, the Lord Jesus Christ shone like the sun,[533] Origen Commentary on Matthew Book XII 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] And not only is He transfigured before such disciples, nor does He only add to the transfiguration the shining of His face as the sun; but further also to those who were led up by Him into the high mountain apart, His garments appear white as the light.[232] Irenaeus Against Heresies Book IV And for this reason did He [the Lord] confer with him face to face on the top of a mountain, Elias being also present, as the Gospel relates,[294] Tertullian A Treatise on the Soul Now, not even to His apostles was His nature ever a matter of deception. He was truly both seen and heard upon the mount;[128] 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] Origen Commentary on Matthew Book XII But when the Son of God in His transfiguration is so understood and beheld, that His face is a sun, and His garments white as the light, straightway there will appear to him who beholds Jesus in such form Moses,-the law-and Elijah,-in the way of synecdoche, not one prophet only, but all the prophets-holding converse with Jesus; for such is the force of the words "talking with Him; "[233] but, according to Luke, "Moses and Elijah appeared in glory," down to the words, "in Jerusalem."[234] 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] And perhaps also in this he acted with evil intent, when he incited him "who did not know what he said," not desiring that Jesus and Moses and Elijah should be together, but desiring to separate them from one another, under pretext of the three tabernacles." And likewise it was a lie, "It is good for us to be here; "[246] and also, "It is good for us to be here."[251] and Peter, as one loving the contemplative life, and having preferred that which was delightsome in it to the life among the crowd with its turmoil, said, with the design of benefiting those who desired it, "It is good for us to be here."[255] Clement of Alexandria The Instructor Book I So that from this it is clear, that one alone, true, good, just, in the image and likeness of the Father, His Son Jesus, the Word of God, is our Instructor; to whom God hath entrusted us, as an affectionate father commits his children to a worthy tutor, expressly charging us, "This is my beloved Son: hear Him."[260] Tertullian Against Praxeas the Father from heaven replies, for the purpose of testifying to the Son: "This is my beloved Son, in whom I am well pleased; hear ye Him."[311] Hippolytus Dogmatical and Historical Fragments He has Himself made this clear, when He spake to His Father concerning the disciples, "The glory which Thou gavest me I have given them; that they may be one, even as we are one: I in them, and Thou in me, that they may be made perfect in one; that the world may know that Thou hast sent me."[228] This is He who was inquired after by the wise men, and indicated by the star; He who was engaged in His Father's house, and pointed to by John, and witnessed to by the Father from above in the voice, "This is my beloved Son; hear ye Him."[293] Cyprian Epistle LXII And that Christ alone ought to be heard, the Father also testifies from heaven, saying, "This is my well-beloved Son, in whom I am well pleased; hear ye Him."[29] Cyprian Treatise XII Three Books of Testimonies Against the Jews Likewise in the Gospel according to Matthew: "And behold a voice out of the cloud, saying, This is my beloved Son, in whom I am well pleased; hear ye Him."[55] Pseudo-Gregory Thaumaturgus Fourth Homily ture the Father of the Only-begotten, He who alone knoweth perfectly Him whom He alone in passionless fashion begat, to correct the erroneous imaginations of the Jews, opened the gates of the heavens, and sent down the Holy Spirit in the form of a dove, lighting upon the head of Jesus, pointing out thereby the new Noah, yea the maker of Noah, and the good pilot of the nature which is in shipwreck. And He Himself calls with clear voice out of heaven, and says: "This is my beloved Son,"[22] Clementine Homily III "But also a witnessing voice was heard from heaven, saying, `This is my beloved Son, in whom I am well pleased; hear Him.'[49] 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 But after these things it is written that, when they heard the voice from the cloud bearing testimony to the Son, the three Apostles, not being able to bear the glory of the voice and power resting upon it, "fell on their face,"[264] 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] Methodius Oration Concerning Simeon and Anna Also, in another place, "The king sent forth his armies, and destroyed those murderers, and burnt up their city."[109] Origen Against Celsus Book I For this great man did not perceive that it was not in keeping with Him who commanded His disciples on the occasion of the vision on the mount, "Tell what ye have seen to no man, until the Son of man he risen from the dead,"[89] Origen Commentary on Matthew Book XIII ? "[1] Was it to the scribes in regard to whom the disciples inquired and said, "Why then do the scribes say that Elijah must first come? "[37] Origen Commentary on Matthew Book XIII And likewise, by Elijah, in this place, I do not understand the soul of that prophet but his spirit and his power; for these it is by which all things shall be restored,[31] Dialogue of Justin Wherefore also our Christ said, [when He was] on earth, to those who were affirming that Elijah must come before Christ: `Elijah shall come, and restore all things; but I say unto you, that Elijah has already come, and they knew him not, but have done to him whatsoever they chose.'[156] Tertullian A Treatise on the Soul that heretics of this school seize with especial avidity the example of Elias, whom they assume to have been so reproduced in John (the Baptist) as to make our Lord's statement sponsor for their theory of transmigration, when He said, "Elias is come already, and they knew him not; "[249] Origen Commentary on Matthew Book XIII But to this the Saviour answers, not setting aside the traditions concerning Elijah, but saying that there was another advent of Elijah before that of Christ of which the scribes were ignorant; and, in regard to this, being ignorant of him, they "had done unto him whatsoever they listed,"[2] in order that the saying. "Elijah has already come,"[27] But some one may raise the question whether the spirit and power of Elijah, suffered what was suffered in John, according to the words, "They did in him whatsoever they listed."[33] And likewise, further, this might be inquired into, to whom refer the words, "But they did in him whatsoever they listed."[36] But another might say that the words, "But they did in him whatsoever they listed," refer not to the scribes but to Herodias and her daughter, and Herod, who did in him whatsoever they listed. And that which follows, "So shall the Son of man suffer from them,"[38] might be referred to the scribes, if the former were referred to them; but, if the former refers to Herod and Herodias and her daughter, the second passage will also refer to them;[39] Origen Commentary on Matthew Book XIII And these things indeed as about Elijah the disciples asked and the Saviour answered, but when they heard they understood that the words, "Elijah has already come," and that following which was spoken by the Saviour, had reference to John the Baptist.[4] may be referred to the spirit of Elijah that was in John; as also the three disciples who had gone up with Him understood that He spake to them about John the Baptist.[28] Origen Commentary on Matthew Book XIII "[40] Shepherd of Hermas Vision Third revelations than those which you have seen? "I answered and said to him, "Sir, one thing only I ask, that in regard to these three forms the revelation may be rendered complete." He answered me, "How long are ye senseless?[45] Origen Commentary on Matthew Book XIII "[53] Origen Commentary on Matthew Book X but among unbelievers not only did the powers not work, but as Mark wrote, "They could not work."[129] Clement of Alexandria Stromata Book II And faith is a power of God, being the strength of the truth. For example, it is said, "If ye have faith as a grain of mustard, ye shall remove the mountain."[109] Clement of Alexandria Stromata Book V Such were the apostles, in whose case it is said that "faith removed mountains and transplanted trees."[8] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the same place: "If you have faith as a grain of mustard seed, ye shall say to this mountain, Pass over from here to that place, and it shall pass over; and nothing shall be impossible unto you."[603] Recognitions of Clement V For thus the true Prophet promised us, saying, `Verily I say to you, that if ye have faith as a grain of mustard seed, ye shall say to this mountain, Remove hence, and it shall remove.'[2] He is the true worshipper of God, who not only is himself free from passions, but also sets others free from them; though they be so heavy that they are like mountains, he removes them by means of the faith with which he believes in God. Yea, by faith be truly removes mountains with their trees, if it be necessary.[21] Clementine Homily XI For the Jew believes God and keeps the law, by which faith he removes also other sufferings, though like mountains and heavy.[5] Origen Commentary on Matthew Book X And the Saviour, acknowledging the method of healing, says, "Who touched Me? For I perceived that power went forth from Me."[132] Origen Commentary on Matthew Book XIII for he, who has all faith, which is as a grain of mustard seed,[46] But of the whole race of men on earth, I think, being oppressed by reason of their wickedness and His tarrying with them, the Saviour said, "How long shall I be with you? "We have already, then, spoken in part of the words, "If ye have faith as a grain of mustard seed, ye shall say unto this mountain,"[54] for not one mountain merely, but also several analogous to it, he removes who has all faith which is as a grain of mustard-seed; and nothing shall be impossible to him who has so great faith.[56] 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] Origen Commentary on Matthew Book XIII But let us also attend to this, "This kind goeth not out save by prayer and fasting,"[57] Origen Commentary on Matthew Book XIII "[58] "to show unto the disciples that He must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes," and, after suffering, "be killed," and, after being killed, "be raised up on the third day," as that which was said to them, when they were in Galilee,-which we did not learn before, -that the Son of man "would be delivered up; "for the being delivered up was not mentioned above, but now also it is said that "He is to be delivered up into the hands of men."[60] But when the Saviour said, "The Son of man shall be delivered up into the hands of men, and they shall kill Him, and the third day He shall rise again," they were "exceeding sorry,"[80] Constitutions of the Holy Apostles Book II as tribute, taxes, or poll-money, as our Lord by giving a piece of money was freed from disturbance.[213] Constitutions of the Holy Apostles Book V and sent a piece of money out of a fish's mouth[62] Origen Commentary on Matthew Book XIII "[82] Moreover to the saying, "They that received the half-shekel came to Peter,"[92] Origen Commentary on Matthew Book XIII If, then, the Saviour inquires of Peter, saying, "The kings of the earth from whom do they receive toll or tribute-from their own sons or from strangers? "[88] Origen Commentary on Matthew Book XIII and Peter replies not from their own sons, but "from strangers," then Jesus says about such as are strangers to the kings of the earth, and on account of being free are sons, "Therefore the sons are free; "[89] Origen Commentary on Matthew Book XIV Then observe the accuracy of the Scripture, how thatthe one fell down and "worshipped," but the other fell down and did not worship but "besought;"[101] Irenaeus Against Heresies Book V This also the Lord confirmed, when He did not do what He was tempted to by the devil; but He gave directions that tribute should be paid to the tax-gatherers for Himself and Peter;[212] Clement of Alexandria Who is the Rich Man that Shall Be Saved? Therefore on hearing those words, the blessed Peter, the chosen, the pre-eminent, the first of the disciples, for whom alone and Himself the Saviour paid tribute,[25] Victorinus Commentary on the Apocalypse of the Blessed John ), and thou shalt give it for me and for thee."[10] Origen Commentary on Matthew Book XIII And nevertheless, though he is free, he takes care not to offend even the kings of the earth, and their sons, and those who receive the half-shekel; wherefore He says, "Let us not cause them to stumble, but go thou and cast thy net, and take up the fish that first cometh up,"[91] Matthew then, I think, wishing to make this plain, has subjoined to the words "that take"-the stater, to-wit-"and give auto them for thee and me," the words, "In that day came the disciples unto Jesus, saying, Who then is the greatest in the kingdom of heaven? "[95] 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] Origen Commentary on Matthew Book XIII "[94] But next we must seek to understand this: the disciples came to Him, as disciples to a teacher proposing difficult questions, and making inquiry, Who then is greatest in the kingdom of heaven?[98] Origen Commentary on Matthew Book XIII Let us seek to understand, from what is written, to the best of our ability, who this is. "For Jesus called a little child,"[103] Shepherd of Hermas Similitude Ninth Such accordingly, without doubt, dwell in the kingdom of God, because they defiled in nothing the commandments of God; but they remained like children all the days of their life in the same mind. All of you, then, who shall remain stedfast, and be as children,[47] therefore, no one will perish; for although any of them be tempted by the most wicked devil, and commit sin, he will quickly return to his Lord. I deem you happy, I, who am the messenger of repentance, whoever of you are innocent as children,[52] Clement of Alexandria The Instructor Book I What the expression means the Lord Himself shall declare, saying, "Except ye be converted, and become as little chidren, ye shall not enter into the kingdom of heaven; "[18] Clement of Alexandria Stromata Book IV not naked of possessions, for that were a trivial and common thing; but, as a just man, he departs naked of evil and sin, and of the unsightly shape which follows those who have led bad lives. For this was what was said, "Unless ye be converted, and become as children,"[235] Clement of Alexandria Stromata Book V " "Except ye become as these little children, ye shall not enter," it is said, "into the kingdom of heaven."[32] And on the disciples, striving for the pre-eminence, He enjoins equality with simplicity, saying "that they must become as little children."[75] " But again, seeing the Gospel supposes two ways-the apostles, too, similarly with all the prophets-and seeing they call that one "narrow and confined" which is circumscribed according to the commandments and prohibitions, and the opposite one, which leads to perdition, "broad and roomy," open to pleasures and wrath, and say, "Blessed is the man who walketh not in the counsel of the ungodly, and standeth not in the way of sinners."[76] Clement of Alexandria The Instructor Book I On the question arising among the apostles, "which of them should be the greater," Jesus placed a little child in the midst, saying, "Whosoever, shall humble himself as this little child, the same shall be the greater in the kingdom of heaven."[34] Origen Commentary on Matthew Book XIII It is necessary, then, for him who has turned away from the desires of this world to humble himself not simply as the little child, but, according to what is written, "as this little child."[113] Origen Commentary on Matthew Book XIII has humbled himself like the little child which Jesus showed, not being exalted because of vainglory, nor puffed up on the ground of wealth, or raiment, nor elated because of noble birth, in particular are they to be received and imitated in the name of Jesus, who have been converted as the Word showed, like the little child which Jesus took to Him; since especially in such the Christ is, and therefore He says, "Whosoever shall receive one such little child in My name receiveth Me. "[106] 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] Clement of Alexandria Stromata Book III Melius esset, ut ei mola circumponeretur, et in mari demergeretur, quam ut unum ex meis perverteret.[220] Constitutions of the Holy Apostles Book II Such a one is esteemed unjust before God and holy men, as affording occasion of scandal to many of the newly baptized, and to the catechumens; as also to the youth of both sexes, to whom a woe belongs, add "a mill-stone about his neck,"[55] 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] Origen Commentary on Matthew Book XIII ng truly become as the little children, are capable of being caused to stumble; each of whom falls so far short of the likeness to them, as he falls short of the disposition of children towards the passions, of which we have spoken, to whom we ought not to give occasions of stumbling-block; but, if it be otherwise, he who has caused him to stumble will require, as contributing towards his cure, to have "an ass's millstone hanged about his neck, and be sunk into the depths of the sea."[107] But if, also, there is a difference in those who are deemed worthy of the Holy Spirit, as believers receive more or less of the Holy Spirit, there would be some little ones among those who believe in God who can be made to stumble: to avenge whose being made to stumble the Word says, with reference to those who had caused them to stumble, "It is profitable for him that an ass's millstone should be hanged about his neck, and that he should be sunk in the depth of the sea."[115] But that the woe is worse in the case of him who causes to stumble, than in him who is made to stumble, you may prove by the passage, "Whoso shall cause to stumble one of these little ones which believe in Me, it is profitable for him,"[143] will seem to be in harmony with the saying, "Whoso shall cause one of these little ones to stumble,"[184] Lactantius Divine Institutes Book IV Before all things, it is befitting that we should know both that He Himself and His ambassadors foretold that there must be numerous sects and heresies,[405] Constitutions of the Holy Apostles Book I if she was wounded in her heart by thy beauty, and youth, and adorning, and fell in love with thee, thou wilt be found guilty of her transgressions, as having been the occasion of scandal to her,[19] Recognitions of Clement III Why then should not we bear with those whom, God suffers? Why should not we bear with fortitude the wrongs that they do to us, when He who is almighty does not take vengeance on them, that both His own goodness and the impiety of the wicked may be known? But if the wicked one had not found Simon to be his minister, he would doubtless have found another: for it is of necessity that in this life offences come, `but woe to that man by whom they come; '[28] "Be not, my brethren, distressed by those things that have been done, but give heed to the future: for what is passed is ended; but the things which threaten are dangerous to those who shall fall in with them. For offences shall never be wanting in this world,[38] Origen Commentary on Matthew Book XIII "[123] "[141] "[145] Irenaeus Against Heresies Book IV " And just as then, those who led vicious lives, and put other people astray, were condemned and cast out, so also even now the offending eye is plucked out, and the foot and the hand, lest the rest of the body perish in like manner.[394] Tertullian On Idolatry Oh wickedness! Once did the Jews lay brands on Christ; these mangle His body daily. Oh hands to be cut off! Now let the saying, "If thy hand make thee do evil, amputate it,"[38] Origen Commentary on Matthew Book XIII But if any one in the whole body of the congregations of the church, who because of his practical girls has the name of hand, should change and become a hand causing to stumble, let the eye say to such a hand, "I have no need of thee," and, saying it, let him cut it off and cast it from him.[148] Origen Commentary on Matthew Book XIII And so it is well, that he who can become the eye of the whole body should be worthy of Christ and of the whole body; but if such an eye should ever change, and become a stumbling-block to the whole body, it is well to take it out and cast it outside the whole body, and that the rest of the body without that eye should be saved, rather than that along with it, when the whole body has been corrupted, the whole body should be cast into the hell of fire.[149] Irenaeus Against Heresies Book I The diverse sounds (he adds) are those which give form to that Aeon who is without material substance and unbegotten, and these, again, are the forms which the Lord has called angels, who continually behold the face of the Father.[178] Clement of Alexandria Stromata Book V But indicating "the angels" as the Scripture says, "of the little ones, and of the least, which see God," and also the oversight reaching to us exercised by the tutelary angels[170] Clement of Alexandria Who is the Rich Man that Shall Be Saved? "Despise not," He says, "one of these little ones; for their angels always behold the face of My Father in heaven."[47] Origen de Principiis Book I inately and fortuitously, but by a most appropriate and just decision of God, who arranged them according to deserts, in accordance with His own approval and judgment: so that to one angel the Church of the Ephesians was to be entrusted; to another, that of the Smyrnaeans; one angel was to be Peter's, another Paul's; and so on through every one of the little ones that are in the Church, for such and such angels as even daily behold the face of God must be assigned to each one of them;[129] Origen Against Celsus Book VI from all evil; and the angels of the little ones in the Church, who are appointed to watch over them, are said always to behold the face of their Father who is in heaven,[204] Origen Against Celsus Book VIII Let the learned Greeks say that the human soul at its birth is placed under the charge of demons: Jesus has taught us not to despise even the little ones in His Church, saying, "Their angels do always behold the face of My Father which is in heaven."[72] and his "angel," who "always beholds the face of his Father in heaven,"[79] Constitutions of the Holy Apostles Book II Let the bishop, therefore, extend his concern to all sorts of people: to those who have not offended, that they may continue innocent; to those who offend, that they may repent. For to you does the Lord speak thus: "Take heed that ye offend not one of these little ones."[100] Clementine Homily XVII But He meant us to fear that God whose angels they are who are the angels of the least of the faithful amongst us, and who stand in heaven continually beholding the face of the Father[17] Origen Commentary on Matthew Book XIII "[151] For these reasons you will, then, attend to the word, "Do not despise one of these little ones,"[158] hing like the following, which would say, that as it is possible for a man to change from unbelief to faith, and from intemperance to temperance, and generally from wickedness to virtue, so also it is possible that the angel, to whom any soul has been entrusted at birth, may be wicked at the first, but afterwards may at some time believe in proportion as the man believes, and may make such advance that he may become one of the angels who always behold the face of the Father in heaven,[177] After this, in order to establish our conception of the little one which we have brought forward, it will be said that we need no command about "not despising" in the case of the great, but we do need it in the case of the little; wherefore it is not merely said, "Do not despise one of these," pointing to all the disciples, but "one of these little ones,"[179] Clement of Alexandria Stromata Book III Seal certum est, Dominum quoque "venisse" ad ea, "quae aberraverant."[171] Tertullian On Modesty Wherefore, if the image of a "son" is not entirely suitable to a Jew either, our interpretation shall be simply governed with an eye to the object the Lord had in view. The Lord had come, of course, to save that which "had perished; "[106] 2 Clement to save the things which were perishing,[22] desire to save the things which were perishing,[15] Irenaeus Against Heresies Book I Thus she, passing from body to body, and suffering insults in every one of them, at last became a common prostitute; and she it was that was meant by the lost sheep.[284] Constitutions of the Holy Apostles Book II But do thou, like a compassionate shepherd, and a diligent feeder of the flock, search out, and keep an account of thy flock. Seek that which is wanting;[110] Origen Commentary on Matthew Book XIII [As for the exposition of the matters relating to "the hundred sheep," you may consult the homilies on Luke.[190] Constitutions of the Holy Apostles Book II since "it is not pleasing in the sight of your Father that one of these little ones should perish."[82] Origen Commentary on Matthew Book XIII and "So it is not the will of My Father in heaven, that one of these little ones should perish."[185] wherefore it is said, "Whoso shall cause to stumble one of these little ones, and, "It is not the will of My Father which is in heaven that one of these little ones should perish."[189] Didache in the Gospel;[132] Constitutions of the Holy Apostles Book II wisely observing his mode of life, what, and of what sort it is; and in case thou findest him a man of veracity, do according to the doctrine of our Lord,[184] Origen Commentary on Matthew Book XIII [191] But the following seems to me to have been overlooked by both of them, namely, the words, "Thou hast gained thy brother."[195] And attend carefully to the first passage, "If he hear thee, thou hast gained thy brother," and to the second passage, which is literally, "If he hear thee not, take with thyself one or two more, that at the mouth of two or three witnesses every word may be established."[196] Tertullian The Prescription Against Heretics one too, because he is not a Christian; in order that he might not, after the manner of a Christian, seem to require correction again and again, and "before two or three witnesses,"[183] Tertullian Against Marcion Book IV ."[1690] Tertullian On Baptism three witnesses every word shall stand: "[47] Constitutions of the Holy Apostles Book VIII [45] Gospel of Nicodemus I The Acts of Pilate The chief priests answered, saying: Our Scripture says that every word shall be established by two or three witnesses.[127] Origen Commentary on Matthew Book X And these things will be gathered together, when we also read and know, and remembering them, compare at a fitting time things spiritual with spiritual, not comparing things that cannot be compared with one another, but things which admit of comparison, and which have a certain likeness of diction signifying the same thing, and of thoughts and of opinions, so that by the mouth of two or three or more witnesses[86] Cyprian Epistle XXXII In ordinations of the clergy, beloved brethren, we usually consult you beforehand, and weigh the character and deserts of individuals, with the general advice.[2] Cyprian Epistle LIV ith them only in proportion as the fear of God is in them; yet, even although needlessly, either my solicitude or my love persuaded me to write these things to you, that no commerce should be entered into with such; that no banquets nor conferences be entertained with the wicked; but that we should be as much separated from them, as they are deserters from the Church; because it is written, "If he shall neglect to hear the Church, let him be unto thee as a heathen man and a publican."[71] Cyprian Epistle LXXV In addition, moreover, the Lord establishes it in His Gospel, and says, "But if he neglect to hear the Church, let him be unto thee as a heathen man and a publican."[4] Constitutions of the Holy Apostles Book II But if any one hardens himself, "tell it to the Church: but if he neglects to hear the Church, let him be to thee as an heathen man and a publican; "[186] Origen Commentary on Matthew Book XIII And, again, "If he refuse to hear them"-manifestly, the witnesses who have been taken-"tell it," he says, "to the church; "[197] and He does not say what he will suffer if he does not hear the church, but He taught that if he refused to hear the church, then he who had thrice admonished, and had not been heard, was to regard him for the future as the Gentile and the publican.[198] Constitutions of the Holy Apostles Book II For to you, O bishops, it is said: "Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven."[61] The Second Epistle of Pope Callistus the keys committed to the Church, whereof it is said: "Whatsoever ye shall loose on earth, shall be loosed in heaven."[14] The Epistle of Pope Urban First Whence the Saviour Himself says in the Gospel, "Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven."[9] Origen Commentary on Matthew Book XIII "[208] Epistle of Ignatius to the Ephesians For if I in this brief space of time, have enjoyed such fellowship with your bishop-I mean not of a mere human, but of a spiritual nature-how much more do I reckon you happy who are so joined to him as the Church is to Jesus Christ, and as Jesus Christ is to the Father, that so all things may agree in unity! Let no man deceive himself: if any one be not within the altar, he is deprived of the bread of God. For if the prayer of one or two possesses[34] on him as the Church does on the Lord Jesus, and the Lord does on God and His Father, that so all things may agree in unity! Let no man deceive himself: if any one be not within the altar, he is deprived of the bread of God. For if the prayer of one or two possesses[38] Origen Against Celsus Book VIII We say that "if two" of us "shall agree on earth as touching anything that they shall ask, it shall be done for them of the Father" of the just, "which is in heaven; "[127] Cyprian Epistle VII if only our prayers, our groanings, and our tears, knock at the door; and with these we must be urgent and persevering, even although prayer be offered with one mind.[8] And again, "I say unto you, that if two of you shall agree on earth as touching anything that you shall ask, it shall be done for you of my Father which is in heaven."[12] Cyprian Treatise I On the Unity of the Church For the Lord, when He would urge unanimity and peace upon His disciples, said, "I say unto you, That if two of you shall agree on earth touching anything that ye shall ask, it shall be given you by my Father which is in heaven. For wheresoever two or three are gathered together in my name, I am with them; "[38] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the same place: "Verily I say unto you, That if two of you shall agree on earth concerning everything, whatever you shall ask it shall be given you from my Father which is in heaven. For wherever two or three are gathered together in my name, I am with them."[377] Origen Commentary on Matthew Book XIV "[2] Clement of Alexandria Stromata Book III Quinam sunt autem illi "duo et tres, qui congregantur in nomine Domini, in" quorum "medio" est Dominus?[111] Tertullian On Repentance is the church;[97] Tertullian On Baptism inasmuch as, wherever there are three, there is the Church, which is a body of three.[51] Tertullian To His Wife Book II Where two (are), there withal (is) He Himself.[66] Tertullian On Modesty (The Spirit) combines that Church which the Lord has made to consist in "three." And thus, from that time forward,[285] Origen Against Celsus Book II For if he had thought that the Son of God was only there, where was the visible body of Jesus, how could he have said, "There stands in the midst of you One whom ye know not? "And Jesus Himself, in raising the minds of His disciples to higher thoughts of the Son of God, says: "Where two or three are gathered together in My name, there am I in the midst of you."[32] Cyprian Treatise I On the Unity of the Church Nor let any deceive themselves by a futile interpretation, in respect of the Lord having said, "Wheresoever two or three are gathered together in my name, there am I in the midst of them."[37] Constitutions of the Holy Apostles Book VIII If it be not possible to assemble either in the church or in a house, let every one by himself sing, and read, and pray, or two or three together. For "where two or three are gathered together in my name, there all I in the midst of them."[173] Origen Commentary on Matthew Book XIV Then the Word repeating that the agreeing of twoon the earth is the same thing as the agreeing with Christ, adds, "For where two or three aregathered together in My name."[9] And do not let this also pass unobserved, that Hedid not say, where two or three are gathered together in My name, there "shall I be" in the midst ofthem, but "there am I,"[34] Tertullian On Prayer his debt;[53] And when Peter had put the question whether remission were to be granted to a brother seven times, "Nay," saith He, "seventy-seven times; "[55] Tertullian Of Patience "seventy-seven times? "[122] Archelaus Acts of the Disputation with the Heresiarch Manes And He indeed did not deal with them as Moses did, putting the severities of the law in force, and granting indulgence to no man for any offence; but He declared that if any man suffered an injury at the hands of his neighbour, he was to forgive him not once only, nor even twice or thrice, nor only seven times, but even unto seventy times seven;[283] Lactantius Divine Institutes Book VI But if you shall not regard nor assist them, I also will bear a mind like your own against you, and I will judge you by your own laws.[113] Constitutions of the Holy Apostles Book II It is also a duty to forgive each other's trespasses-not the duty of those that judge, but of those that have quarrels; as the Lord determined when I Peter asked Him, "How oft shall my brother sin against me, and I forgive him? Till seven times? "He replied, "I say not unto thee, Until seven times, but until seventy times seven."[215] Origen Commentary on Matthew Book XIV "[35] Shepherd of Hermas Vision Second then shall they be forgiven all the sins which in former times they committed, and forgiveness will be granted to all the saints who have sinned even to the present day, if they repent with all their heart, and drive all doubts from their minds.[9] Tertullian On Repentance Chapter V.-Sin Never to Be Returned to After Repentance.[38] Tertullian On Modesty and against His temple? For, as far as you are concerned, such as are chargeable with offence against you personally, you are commanded, in the person of Peter, to forgive even seventy times sevenfold.[269] Constitutions of the Holy Apostles Book II for the Lord has given thee authority to remit those sins to thy brother which he has committed against thee as far as "seventy times seven,"[238] Origen Commentary on Matthew Book XIV But since as units the tens and the hundreds have acertain common measure of proportion to the number which is in units, and Jesus knew that the numbermight be exceeded, on this account, I think, that He added to the number seven also theseventy,[37] Origen Commentary on Matthew Book XIV Only, I have said these things with the view of referring his return when he comes with hiskingdom to the consummation, when he commanded the servants to whom he had given the money to becalled to him that he might know what they had gained by trading, and from a desire to demonstratefrom this, and from the parable of the Talents, that the passage "he who wished to make a reckoningwith his own servants"[95] Origen Commentary on Matthew Book XIV And compare the words, "And when he began to makea reckoning,"[86] Origen Commentary on Matthew Book XIV And he makes a request that he be notsold along with his own, but may continue to abide in the house of the king; wherefore he fell downand worshipped him, knowing that the king was God, and said, "Have patience with me, and I will paythee all; "[76] Origen Commentary on Matthew Book XIV and the king being moved withcompassion released him and forgave him all the debt, but the servant did not wish even to pity hisown fellow-servant; and the king before his release ordered him to be sold and what was his, while hewho had been forgiven cast him into prison. And observe that his fellow-servants did not bring anyaccusation or "said," but "told,"[102] Clement of Alexandria Stromata Book I But to him who had hid the money, entrusted to him to be given out at interest, and had given it back as he had received it, without increase, He said, "Thou wicked and slothful servant, thou oughtest to have given my money to the bankers, and at my coming I should have received mine own." Wherefore the useless servant "shall be cast into outer darkness."[5] Cyprian Epistle XXX in the law of their very entreaty let consideration be had for the time; let it be with downcast entreaty, with subdued petition, since he also who is besought ought to be bent, not provoked; and as the divine clemency ought to be looked to, so also ought the divine censure; and as it is written, "I forgave thee all that debt, because thou desiredst me,"[18] Cyprian Treatise IV On the Lord's Prayer " After the supply of food, pardon of sin is also asked for, that he who is fed by God may live in God, and that not only the present and temporal life may be provided for, but the eternal also, to which we may come if our sins are forgiven; and these the Lord calls debts, as He says in His Gospel, "I forgave thee all that debt, because thou desiredst me."[58] Shepherd of Hermas Similitude Ninth If our God and Lord, who rules over all things, and has power over all His creation, does not remember evil against those who confess their sins, but is merciful, does man, who is corruptible and full of sins, remember evil against a fellow-man, as if he were able to destroy or to save him?[40] Origen Commentary on Matthew Book XIV But it must further be said to those whose view it is that noone is delivered by Jesus to the tormentors,-pray, explain to us, good sirs, who is the king whodelivered the wicked servant to the tormentors? And let them also attend to this, "So therefore alsoshall My heavenly Father do unto you; "[105] Origen Commentary on Matthew Book XIV But He cameto the borders of Judaea, and not to the middle of it, but, as it were, to the outermost parts, wheregreat multitudes followed Him,[116] 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] Tertullian On Monogamy But grant that these argumentations may be thought to be forced and founded on conjectures, if no dogmatic teachings have stood parallel with them which the Lord uttered in treating of divorce, which, permitted formerly, He now prohibits, first because "from the beginning it was not so," like plurality of marriage; secondly, because "What God hath conjoined, man shall not separate,"[76] Tertullian Against Marcion Book IV -for this reason, indeed, because He who had "made them male and female" had likewise said, "They twain shall become one flesh; what therefore God hath joined together, let not man put asunder."[1326] Origen de Principiis Book III Our Lord and Saviour, indeed, in the words, "He who made them at the beginning, made them male and female,"[377] Methodius From the Discourse on the Resurrection And Christ confirms the taking of these things as they are written, when, to the question of the Pharisees about putting away a wife, He answers: "Have ye not read that He which made them at the beginning made them male and female; and said, For this cause shall a man leave his father,"[8] Constitutions of the Holy Apostles Book VI and the Lord says: "He that made them from the beginning, made them male and female; and said, For this cause shall a man leave his father and his mother, and shall cleave unto his wife: and they two shall be one flesh."[73] "For He that made them at the beginning made them male and female; and He blessed them, and said, Increase and multiply, and fill the earth."[159] Tertullian To His Wife Book I Let them see to that, who, among the rest of their perversities, teach the disjoining of the "one flesh in twain; "[23] Tertullian To His Wife Book II one discipline, one and the same service? Both (are) brethren, both fellow servants, no difference of spirit or of flesh; nay, (they are) truly "two in one flesh."[62] Pseudo-Cyprian Of the Discipline and Advantage of Chastity And in such wise it is said, "Two shall be in one flesh,"[6] Origen Commentary on Matthew Book XIV "[140] First Apology of Justin And when a certain man came to Him and said, "Good Master," He answered and said, "There is none good but God only, who made all things."[31] 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] Quomodo autem vetus quidera est solum matrimonium et legis inventum, alienum autem est, quod est ex Domino, matrimonium, cum idem Deus servetur a nobis? "Non" enim"quod Deus conjunxit, homo" jure"dissolverit; "[143] Tertullian On Monogamy And accordingly, those whom God "from the beginning" conjoined, "two into one flesh," man shall not at the present day separate.[26] Constitutions of the Holy Apostles Book VI For the Lord says: "What God has joined together, let no man put asunder."[76] Origen Commentary on Matthew Book XIV And, as tending to convince them that theyshould not put away their wife for every cause, is it said," What God hath joined together, let notman put asunder."[129] Irenaeus Against Heresies Book IV And not only so, but the Lord also showed that certain precepts were enacted for them by Moses, on account of their hardness [of heart], and because of their unwillingness to be obedient, when, on their saying to Him, "Why then did Moses command to give a writing of divorcement, and to send away a wife? "He said to them, "Because of the hardness of your hearts he permitted these things to you; but from the beginning it was not so; "[179] Tertullian Against Marcion Book IV There, while prohibiting divorce, He has given us a solution of this special question respecting it: "Moses," says He, "because of the hardness of your hearts, suffered you to give a bill of divorcement; but from the beginning it was not so"[1325] 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] Pseudo-Cyprian Of the Discipline and Advantage of Chastity For both her own husband belongs to the woman, for the reason that besides him she may know no other; and the woman is given to the man for the purpose that, when that which had been his own had been yielded to him, he should seek for nothing belonging to another.[5] 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 Commentary on Matthew Book XIV For it is not necessaryfor adultery or any such great indecency to write a bill of divorcement and give it into the hands ofthe wife; but indeed perhaps Moses called every sin an unseemly thing, on the discovery of which bythe husband in the wife, as not finding favour in the eyes of her husband, the bill of divorcement iswritten, and the wife is sent away from the house of her husband; "but from the beginning it hath notbeen so."[194] Shepherd of Hermas Commandment Fourth " And I said to him, "What then, sir, is the husband to do, if his wife continue in her vicious practices? "And he said, "The husband should put her away, and remain by himself. But if he put his wife away and marry another, he also commits adultery."[3] Athenagoras A Plea for the Christians "For whosoever puts away his wife," says He, "and marries another, commits adultery; "[130] Tertullian Of Patience every species of salutary discipline, what wonder that she likewise ministers to Repentance, when, on a disjunction of wedlock (for that cause, I mean, which makes it lawful, whether for husband or wife, to persist in the perpetual observance of widowhood),[128] Clement of Alexandria Stromata Book III nesciunt quod, postquam de divortio esset locutus, cum quidam rogassent: "Si sic sit causa uxoris, non expedit homini uxorem ducere; "tunc dixit Dominus: "Non omnes capiunt vetbum hoc, sed quibus datum est."[66] Clement of Alexandria Stromata Book III Ac Valentiniani quidem, qui desuper ex divinis emissionibus deduxere conjugationes, acceptum habent matrimonium: Basilidis autem sectatores, "Cum interrogassent, inquiunt, apostoli, nun sit melius uxorem non ducere, dicunt respondisse Dominum: `Non omnes capiunt verbum hoc, Bunt enim eunuchi alii a nativitate, alii vero a necessitate.'"[2] Qui autem regni sempiterni gratia seipsos castrarunt, id ad declinandas, inquiunt, conjugii molestias fecerunt, quod procurandae rei familiaris onus ac sollicitudinem timerent. Et illud: `Melius est nubere quam uri, '[3] Illud autem: "Non omnes capiunt verbum hoc: sunt enim eunuchi, qui sic nati sunt; et sunt eunuchi, qui castrati sunt ab hominibus; et sunt eunuchi, qui seipsos castrarunt propier regnum coelorum. Qui potest capere, capiat; "[65] Cyprian Epistle LXI Strait and narrow is the way through which we enter into life, but excellent and great is the reward when we enter into glory. Let those who have once made themselves eunuchs for the kingdom of heaven[13] Cyprian Treatise II On the Dress of Virgins For there are some eunuchs, which were so born from their mother's womb; and there are some eunuchs, which were made eunuchs of men; and there are eunuchs which have made themselves eunuchs for the kingdom of heaven's sake."[13] Cyprian Treatise XII Three Books of Testimonies Against the Jews Of this same thing in the Gospel according to Matthew: "All men do not receive the word, but they to whom it is given: for there are some eunuchs who were born so from their mother's womb, and there are eunuchs who have been constrained by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake. He who can receive it, let him receive it."[572] Archelaus Acts of the Disputation with the Heresiarch Manes Not all receive the word of God, but only those to whom it is given to know the mysteries of the kingdom of heaven.[203] Methodius Discourse XI. Arete For many who thought that to repress vehement lascivious desires constituted chastity, neglecting other duties connected with it, failed also in this, and have brought blame[2] Epistle of Ignatius to the Smyrnaeans "He that is able to receive it, let him receive it."[38] Unless he believes that Christ Jesus has lived in the flesh, and shall confess His cross and passion, and the blood which He shed for the salvation of the world, he shall not obtain eternal life, whether he be a king, or a priest, or a ruler, or a private person, a master or a servant, a man or a woman. "He that is able to receive it, let him receive it."[40] First Apology of Justin And, "There are some who have been made eunuchs of men, and some who were born eunuchs, and some who have made themselves eunuchs for the kingdom of heaven's sake; but all cannot receive this saying."[20] Shepherd of Hermas Similitude Fifth [Keep the commandments of the Lord, and you will be approved, and inscribed amongst the number of those who observe His commands.] And if you do any good beyond what is commanded by God,[6] Athenagoras A Plea for the Christians Nay, you would find many among us, both men and women, growing old unmarried, in hope of living in closer communion with God.[128] Clement of Alexandria Stromata Book III " Nos ergo propter dilectionem in Dominum, et propter ipsum honestum, amplectimur continentiam, templum Spiritus sanctificantes. Honestum enim est, "propter regnum coelorum seipsum castrare"[95] qui est sterilis, et non fert fructum, nec vitro institutione, nec sermone. Sed "qui se" quidem "castrarunt" ab omni peccato "propter regnum coelorum,"[190] "Exsecranda" autem "dies in qua natus sum, et ut non sit optanda,"[191] Subjungit itaque: "Cur enim natus sum ut viderem labores et dolores, et in perpetuo probro fuerunt dies mei? "[192] Tertullian On the Resurrection of the Flesh -indicating, of course, virgins, and such as have become "eunuchs for the kingdom of heaven's sake."[191] Tertullian Of Patience and raises the self-made eunuch to the realms of heaven.[147] Tertullian On the Apparel of Women Book II , and seal themselves up to eunuchhood for the sake of the kingdom of God,[91] Tertullian To His Wife Book I How many are there who from the moment of their baptism set the seal (of virginity) upon their flesh? How many, again, who by equal mutual consent cancel the debt of matrimony-voluntary eunuchs[65] Tertullian On Monogamy " This (even) broader assertion we make: that even if the Paraclete had in this our day definitely prescribed a virginity or continence total and absolute, so as not to permit the heat of the flesh to foam itself down even in single marriage, even thus He would seem to be introducing nothing of "novelty; "seeing that the Lord Himself opens "the kingdoms of the heavens" to "eunuchs,"[9] for, "each one shall die in his own sin; "and "eunuchs" not only have lost ignominy, but have even deserved grace, being invited into "the kingdoms of the heavens: "[50] while He associates with these (children) others who, after marriage, remained (or became)virgins; "[70] But He has withal premised that "the Spirit is prompt," in order that the Spirit may vanquish the flesh-that the weak may yield to the stronger. For again He says, "Let him who is able to receive, receive (it); "[103] Tertullian De Fuga in Persecutione These things, my brother, seem to you perhaps harsh and not to be endured; but recall that God has said, "He who receives it, let him receive it,"[58] A Fragment of a Work of Pierius on the First Epistle of Paul to the Corinthians added this remark: In saying this, Paul, without disguise, preaches celibacy.[4] Methodius Discourse II. Theophila according to the infallible words of the Lord; since it is not given to all to attain that undefiled state of being a eunuch for the sake of the kingdom of heaven,[20] The First Epistle of Clement Concerning Virginity who devote themselves to preserve virginity "for the sake of the kingdom of heaven; "[2] Polycrates of Ephesus Why should I speak of Sagaris, bishop and martyr, who rests at Laodicea? of the blessed Papirius, moreover? and of Melito the eunuch,[8] 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] Shepherd of Hermas Similitude Ninth therefore, no one will perish; for although any of them be tempted by the most wicked devil, and commit sin, he will quickly return to his Lord. I deem you happy, I, who am the messenger of repentance, whoever of you are innocent as children,[52] Clement of Alexandria The Instructor Book I "And they brought to Him," it is said, "children, that He might put His hands on them and bless them; and when His disciples hindered them, Jesus said, Suffer the children, and forbid them not to come to Me, for of such is the kingdom of heaven."[17] Tertullian On Baptism ? The Lord does indeed say, "Forbid them not to come unto me."[190] Constitutions of the Holy Apostles Book VI Do you also baptize your infants, and bring them up in the nurture and admonition of God. For says He: "Suffer the little children to come unto me, and forbid them not."[85] 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] 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] Clementine Homily XVIII " And Peter said: "I shall explain to you how goodness itself is just. Our teacher Himself first said to the Pharisee who asked Him,[6] `Enter ye through the strait and narrow way, through which ye shall enter into life.' And somewhere else, when one asked Him,[27] Epistle of Mathetes to Diognetus ] Yea, He was always of such a character, and still is, and will ever be, kind and good, and free from wrath, and true, and the only one who is [absolutely] good;[41] Irenaeus Against Heresies Book IV Now, that the law did beforehand teach mankind the necessity of following Christ, He does Himself make manifest, when He replied as follows to him who asked Him what he should do that he might inherit eternal life: "If thou wilt enter into life, keep the commandments."[148] Shepherd of Hermas Commandment Fourth " And I said to him, "It is for this reason, sir, that I inquire carefully into all things, especially because I am a sinner; that I may know what works I should do, that I may live: for my sins are many and various." And he said to me, "You shall live if you keep my commandments,[10] Clement of Alexandria The Instructor Book I conceived as Father, being good, is called that which alone He i"-"good; "[164] Still further also He plainly says, "None is good, but My Father, who is in heaven."[168] Tertullian On Modesty "But," say they, "God is `good, 'and `most good, '[15] Origen de Principiis Book II There still remains to them, however, that saying of the Lord in the Gospel, which they think is given them in a special manner as a shield, viz., "There is none good but one, God the Father."[70] 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] Cyprian Treatise I On the Unity of the Church But how can we possess immortality, unless we keep those commands of Christ whereby death is driven out and overcome, when He Himself warns us, and says, "If thou wilt enter into life, keep the commandments? "[6] Cyprian Treatise XII Three Books of Testimonies Against the Jews The young man saith unto Him, All these things have I observed: what lack I yet? Jesus saith unto him, If thou wilt be perfect, go and sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, follow me."[359] A Treatise of Novatian Concerning the Trinity Moreover, the Lord Himself: "Why askest thou me concerning that which is good? God alone is good."[273] Clementine Homily III is good.'[62] Clementine Homily XVII For he said to some one, as I learn,[6] Clementine Homily XVIII At once, then, state to me whether you maintain that the framer of the world is the same as the lawgiver or not? If, then, he is the lawgiver, he is just; but if he is just, he is not good. But if he is not good, then it was another that Jesus proclaimed, when he said,[1] 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] 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] Clement of Alexandria The Instructor Book II Now, just Lot (for I pass over at present the account of the economy of regeneration[185] Irenaeus Against Heresies Book IV And for this reason did the Lord, instead of that [commandment], "Thou shalt not commit adultery," forbid even concupiscence; and instead of that which runs thus, "Thou shalt not kill," He prohibited anger; and instead of the law enjoining the giving of tithes, [He told us] to share[156] Clement of Alexandria The Instructor Book II And ff he speaks thus of marriage, in reference to which God says, "Multiply," how do you not think that senseless display is by the Lord's authority to be banished? Wherefore also the Lord says, "Sell what thou hast, and give to the poor; and come, follow me."[92] Clement of Alexandria Who is the Rich Man that Shall Be Saved? X. "If thou wilt be perfect."[11] Tertullian On Idolatry "My work was my subsistence." Nay, but "all things are to be sold, and divided to the needy."[82] Cyprian Treatise III On the Lapsed And therefore the Lord the teacher of good things, forewarning for the future time, says, "If thou wilt be perfect, go, sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me."[11] Cyprian Treatise VIII On Works and Alms He said, "If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come and follow me."[25] 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] Origen Against Celsus Book VII From what has been said, it is clear then that Jesus, "the man of Nazareth," did not promulgate laws opposed to those just considered in regard to riches, when He said, "It is hard for the rich man to enter into the kingdom of God; "[40] Acts of the Holy Apostle Thomas If we say that He affords us light, it is seen by us, and we have it; and if riches, they exist and appear in this world, and we name them, since it has been said, With difficulty will a rich man enter into the kingdom of the heavens.[25] Clement of Alexandria Stromata Book II " Much more, then, is the Scripture to be believed which says, "It is easier for a camel to go through the eye of a needle, than for a rich man "[50] Clement of Alexandria Who is the Rich Man that Shall Be Saved? For some, merely hearing, and that in an off-hand way, the utterance of the Saviour, "that it is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of heaven,"[4] Origen Against Celsus Book VI In the next place, with regard to the declaration of Jesus against rich men, when He said, "It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God,"[89] Acts of the Holy Apostles Peter and Andrew What dost thou say? Peter says to him: One thing I say unto thee: it is easier for a camel to go through the eye of a needle, than for a rich man to go into the kingdom of heaven.[3] First Apology of Justin And that it is better to believe even what is impossible to our own nature and to men, than to be unbelieving like the rest of the world, we have learned; for we know that our Master Jesus Christ said, that "what is impossible with men is possible with God,"[42] Tertullian On Idolatry ? [You ask] "How many have fulfilled these conditions? "But what with men is difficult, with God is easy.[91] Tertullian On the Resurrection of the Flesh How is it, then, that we read, "With men these things are impossible, but with God all things are possible; "[443] Tertullian Against Praxeas , but they hold neither the Father nor the Son. Well, but "with God nothing is impossible."[105] Tertullian On Idolatry . Parents, wives, children, will have to be left behind, for God's sake.[86] Five Books in Reply to Marcion 10 Like him, have all things left,[121] Victorinus Commentary on the Apocalypse of the Blessed John For to the apostles, when they asked, saying, "We have forsaken all that we had, and followed Thee: what shall we have? "our Lord replied, "When the Son of man shall sit upon the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel."[29] Dialogue of Justin For I have proved that it was Jesus who appeared to and conversed with Moses, and Abraham, and all the other patriarchs without exception, ministering to the will of the Father; who also, I say, came to be born man by the Virgin Mary, and I lives for ever. For the latter is He after[428] Tertullian On Idolatry For avoiding it, remedies cannot be lacking; since, even if they be lacking, there remains that one by which you will be made a happier magistrate, not in the earth, but in the heavens.[151] The Narrative of Joseph thou shalt judge the twelve tribes of Israel.[10] The Passing of Mary Latin II Then the Saviour spoke to them, saying: Before I ascended to my Father I promised to you, saying that you who have followed me in the regeneration, when the Son of man shall sit upon the throne of His majesty, will sit, you also, upon twelve thrones, judging the twelve tribes of Israel.[21] Origen Commentary on Matthew Book XI And I think that the twelve baskets were in the possession of the disciples to whom it was said "Ye shall sit upon twelve thrones judging the twelve tribes of Israel."[28] Irenaeus Against Heresies Book V And again He says, "Whosoever shall have left lands, or houses, or parents, or brethren, or children because of Me, he shall receive in this world an hundred-fold, and in that to come he shall inherit eternal life."[287] Clement of Alexandria Stromata Book IV For instance, the Lord says in the Gospel, "Whosoever shall leave father, or mother, or brethren," and so forth, "for the sake of the Gospel and my name,"[17] Constitutions of the Holy Apostles Book VIII And let us pray for those who offer sacrifices and oblations to the Lord our God, that God, the fountain of all goodness, may recompense them with His heavenly gifts, and "give them in this world an hundredfold, and in the world to come life everlasting; "[78] Revelation of Paul For blessed is he who is able to endure trial, because the Lord will give him in requital sevenfold reward in the world to come.[28] Irenaeus Against Heresies Book III For this reason did the Lord declare that the first should in truth be last, and the last first.[444] Irenaeus Against Heresies Book I thus setting forth the mystery of these Aeons. They maintain also, that these thirty Aeons are most plainly indicated in the parable[14] Irenaeus Against Heresies Book IV Also by the parable of the workmen who were sent into the vineyard at different periods of the day, one and the same God is declared[590] Tertullian On Monogamy having laboured for the "one penny "[85] Origen Commentary on John Book I "The God of gods hath spoken, and called the earth." Now God, according to the Gospel,[152] Irenaeus Against Heresies Book IV ) of the law was limited in power, they will find in our dispensation, that "many are called, but few chosen; "[184] Epistle of Barnabas Let us beware lest we be found [fulfilling that saying], as it is written, "Many are called, but few are chosen."[37] the last like the first."[72] Irenaeus Against Heresies Book III For this reason did the Lord declare that the first should in truth be last, and the last first.[444] Irenaeus Against Heresies Book IV disobedience of a vast number of them, do allege that there was indeed one God of these men, and that He was the maker of the world, and existed in a state of degeneracy; but that there was another Father declared by Christ, and that this Being is He who has been conceived by the mind of each of them; not understanding that as, in the former case, God showed Himself not well pleased in many stances towards those who sinned, so also in the latter, "many are called, but few are chosen."[391] Clement of Alexandria Stromata Book V "Many rod-bearers there are, but few Bacchi," according to Plato. "For many are called, but few chosen."[43] Tertullian The Prescription Against Heretics and "the first shall," as He shows, "be last; "[25] Tertullian On Baptism [161] Hippolytus Exegetical Fragments He said that he who did the will of the Father was "the last."[49] Clementine Homily VIII `But many, 'said He also, `are called, but few chosen.'[7] Fragments from the Lost Writings of Irenaeus drew near unto Him the mother of Zebedee's children, with her sons, worshipping, and seeking a certain thing from Him."[119] Tertullian Scorpiace teness, and the name unknown ( to every man save him that receiveth it); now power to rule with a rod of iron, and the brightness of the morning star; now the being clothed in white raiment, and not having the name blotted out of the book of life, and being made in the temple of God a pillar with the inscription on it of the name of God and of the Lord, and of the heavenly Jerusalem; now a sitting with the Lord on His throne,-which once was persistently refused to the sons of Zebedee.[86] Shepherd of Hermas Similitude Ninth " "Why, then, sir," I said, "do all these trees bear fruit, and some of them fairer than the rest? ""Listen," he said: "all who once suffered for the name of the Lord are honourable before God; and of all these the sins were remitted, because they suffered for the name of the Son of God.[46] Clement of Alexandria The Instructor Book I For He who placed some "on the right hand, and others on the left,"[163] 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] 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] Clement of Alexandria The Instructor Book I You see another kind of food which, similarly with milk, represents figuratively the will of God. Besides, also, the completion of His own passion He called catachrestically "a cup,"[95] Fragments of Papias for all things belong to God, who supplies all with a suitable dwelling-place, even as His word says, that a share is given to all by the Father,[18] Shepherd of Hermas Similitude Eighth And they who gave in their branches green and cracked were always faithful and good, though emulous of each other about the foremost places, and about fame:[25] Origen Commentary on Matthew Book XII But it is worth while considering whether the sitting on the right hand and on the left band of the Saviour in His kingdom refers to them, so that the words, "But for whom it is prepared," were[202] Origen Against Celsus Book VII "The princes of the Gentiles exercise dominion over them,"[43] Constitutions of the Holy Apostles Book II but as a gentle shepherd, "gathering the lambs into thy bosom, and gently leading those which are with young."[115] Constitutions of the Holy Apostles Book III For says He: "He that will be great among you, let him be your minister; and he that will be first among you, let him be your servant."[60] Origen Against Celsus Book IV Celsus says further, that we assert that "all things have been arranged so as to be subject to us," having perhaps heard some of the intelligent among us speaking to that effect, and perhaps also not understanding the saying, that "he who is the greatest amongst us is the servant of all."[129] Epistle of Polycarp to the Philippians or lovers of money, but temperate in all things, compassionate, industrious, walking according to the truth of the Lord, who was the servant[32] 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] because toiling for us, and promising "to give His life a ransom for many."[226] Constitutions of the Holy Apostles Book III Let every one therefore know his proper place, and discharge it diligently with one consent, with one mind, as knowing the reward of their ministration; but let them not be ashamed to minister to those that are in want, as even our" Lord Jesus Christ came not to be ministered unto, but to minister and to give His life a ransom for many."[58] The Second Epistle of Pope Callistus his position, and what he does in this manner shall be held null and void; but whatever it may be necessary to do or to arrange with regard to the cases of the body of provincial bishops, and the necessities of their churches and clergy and laity, this should be done by consent of all the pontiffs of the same province, and that too without any pride of lordship, but with the most humble and harmonious action, even as the Lord says: "I came not to be ministered unto, but to minister."[6] Origen Commentary on Matthew Book XI Now bring together from the Gospels those who call Him Son of David, as she, and the blind men in Jericho;[162] Origen Commentary on John Book X " It is further to be observed that what is recorded by the three as having taken place in connection with the Lord's going up to Jerusalem; when He did these things in the temple, is narrated in a very similar manner by John as taking place long after this, after another visit to Jerusalem different from this one. We must consider the statements, and in the first place that of Matthew, where we read:[65] Methodius Oration on the Psalms Let us, with the children, raise the branches aloft, and with the olive branches make glad applaud, that upon us also the Holy Spirit may breathe, and that in due order we may raise the God-taught strain: "Blessed is He that cometh in the name of the Lord; Hosanna in the highest."[17] Irenaeus Against Heresies Book IV recognised David their king in His sorrow of soul, and spread their garments for Him, and ornamented the way with green boughs, crying out with great joy and gladness, "Hosanna to the Son of David; blessed is He that cometh in the name of the Lord: hosanna in the highest."[136] Gospel of Nicodemus I The Acts of Pilate I saw him sitting upon an ass, and the sons of the Hebrews held branches in their hands, and shouted; and other spread their clothes under him saying, Save now, thou who art in the highest: blessed is he that cometh in the name of the Lord.[8] Clement of Alexandria The Instructor Book I "Plucking," it is said, "branches of olives or palms, the children went forth to meet the Lord, and cried, saying, Hosanna to the Son of David! Blessed is He that cometh in the name of the Lord; "[20] 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] Constitutions of the Holy Apostles Book VIII Hosanna to the son of David! Blessed be He that cometh in the name of the Lord," being the Lord God who appeared to us, "Hosanna in the highest."[122] Gospel of Nicodemus I The Acts of Pilate And seeing the linen and the napkin, and recognising him, I said, Blessed is he that cometh in the name of the Lord;[125] The Account of St. John the Theologian He that cometh in the name of the Lord;[12] Methodius Oration on the Psalms the city began to inquire, saying, Who is this?[23] Origen Commentary on John Book X " It is to be noted that John makes this transaction of Jesus with those He found selling oxen and sheep and doves in the temple His second work; while the other Evangelists narrate a similar incident almost at the end and in connection with the story of the passion. Matthew has it thus:[63] Clement of Alexandria The Instructor Book III But those who act contrary to these things-the avaricious, the liars, the hypocrites, those who make merchandise of the truth-the Lord cast out of His Father's court,[149] Dubious Hippolytus Fragments frosts, inexorable scorching winds, unexpected thunderings, unlooked-for conflagrations; and in general, lamentation and mourning in the whole earth, without consolation. For, "because iniquity shall abound, the love of many shall wax cold."[28] Dialogue of Justin For He appeared distasteful to you when He cried among you, `It is written, My house is the house of prayer; but ye have made it a den of thieves!'[42] Irenaeus Against Heresies Book IV For He who uttered them was Truth, and did truly vindicate His own house, by driving out of it the changers of money, who were buying and selling, saying unto them: "It is written, My house shall be called the house of prayer; but ye have made it a den of thieves."[23] 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] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the same place: "Ye have made my Father's house a house of merchandise; and ye have made the house of prayer a den of thieves."[781] Constitutions of the Holy Apostles Book II If, therefore, we neglect to separate the transgressor from the Church of God, we shall make the "Lord's house a den of thieves."[97] 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] Methodius Oration on the Psalms And when the chief priests and Pharisees saw the wonderful things that He did, and the children crying, and saying, Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord,[51] Tertullian A Treatise on the Soul -the former of which states, when meeting Him with approving shouts, proved its ability to offer Him testimony;[155] Cyprian Epistle IX For besides the visions of the night, by day also, the innocent age of boys is among us filled with the Holy Spirit, seeing in an ecstasy with their eyes, and hearing and speaking those things whereby the Lord condescends to warn and instruct us.[9] Methodius Oration on the Psalms The children acknowledge their Creator, but their unbelieving parents said, Who is this? The age that was young and inexperienced sang praises to God, while they that had waxen old in wickedness inquired, Who is this? Sucklings praise His Divinity, while seniors utter blasphemies; children piously offer the sacrifice of praise, whilst profane priests are impiously indignant.[34] Irenaeus Against Heresies Book IV and for this reason were unwilling that the king should come, and who said to Him, "Hearest thou what these say? "did the Lord reply, "Have ye never read, Out of the mouths of babes and sucklings hast Thou perfected praise? "[138] Clement of Alexandria The Instructor Book I And the Scripture appears to me, in allusion to the prophecy just mentioned, reproachfully to upbraid the thoughtless: "Have ye never read, Out of the mouths of babes and sucklings Thou hast perfected praise? "[21] Tertullian A Treatise on the Soul But (we hold the contrary): for Christ, by "accepting praise out of the mouth of babes and sucklings,"[153] Hippolytus Refutation of All Heresies Book VIII and did not discover (any). Wherefore, he says, He cursed the fig-tree,[8] Peter of Alexandria Canonical Epistle and the leopard's spots, it shall be said, as it was spoken to another fig-tree, "Let no fruit grow on thee henceforward for ever; and it presently withered away."[8] Methodius Discourse X. Domnina But when the Lord dried up the false branches, the imitations of the true branches, uttering the sentence against the bitter fig-tree, "Let no fruit grow on thee henceforward for ever,"[17] Clement of Alexandria The Instructor Book III Of faith He says: "Whatsoever ye shall ask in prayer, believing, ye shall receive."[196] Recognitions of Clement IV And therefore it is necessary for you, who are of the Gentiles, to betake yourselves to God, and to keep yourselves from all uncleanness, that the demons may be expelled, and God may dwell in you And at the same time, by prayers, commit yourselves to God, and call for His aid against the impudence of the demons; for `whatever things ye ask, believing, ye shall receive.'[19] Martyrdom of the Holy and Glorious Apostle Bartholomew the Father unbegotten, the Son begotten, the Holy Spirit proceeding; and in Thee the Father, and in the Holy Spirit, Thine only begotten Son our Lord Jesus Christ is, in whose name Thou hast given us power to heal the sick, to cure paralytics, to expel demons, and raise the dead: for He said to us, Verily I say unto you, that whatever ye shall ask in my name ye shall receive.[13] Irenaeus Against Heresies Book I and they assert that in this passage the Aeons receive the name of heavens. Moreover, by His not replying to those who said to Him, "By what power doest Thou this? "[261] Tertullian On Baptism In what respect, pray, has this material substance merited an office of so high dignity? "The authority, I suppose, of the liquid element has to be examined.[10] In fact, the doctors of the law and the Pharisees, who were unwilling to "believe," did not "repent" either.[101] Origen Commentary on John Book VI "John the Baptist came neither eating nor drinking, and ye say he hath a devil; "and how could He say to those who asked Him,[99] 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] Origen Commentary on Matthew Book X John whose father was Zacharias, and whose mother was Elisabeth, who were themselves not undistinguished among the people? But it is probable that the fact of his being the Son of Zacharias was not unknown to the people, who thought with regard to John that he was truly a prophet, and were so numerous that the Pharisees, in order to avoid the appearance of saying that which was displeasing to the people, were afraid to answer the question, "Was his baptism from heaven or from men? "[143] Constitutions of the Holy Apostles Book V For ye are those that were once sent into the vineyard, and did not obey, but these they that did obey;[139] Irenaeus Against Heresies Book IV ], together with all her house, through faith of the scarlet sign; as the Lord also declared to those who did not receive His advent,-the Pharisees, no doubt, nullify the sign of the scarlet thread, which meant the passover, and the redemption and exodus of the people from Egypt,-when He said, "The publicans and the harlots go into the kingdom of heaven before you."[316] Clement of Alexandria Stromata Book II " Such is he who fulfils the law, "doing the will of the Father,"[35] Hippolytus Refutation of All Heresies Book V And again, he says, the Saviour has declared, "The publicans and the harlots go into the kingdom of heaven before you."[97] Hippolytus Exegetical Fragments And in the Gospel,[48] A Treatise of Novatian Concerning the Trinity Whosoever shall blaspheme against Him, "hath not forgiveness, not only in this world, but also not in the world to come."[264] Irenaeus Against Heresies Book IV When, therefore, the lord of the vineyard shall come, what will he do unto these husbandmen? They say unto him, He will miserably destroy these wicked men, and will let out his vineyard to other husbandmen, who shall render him the fruits in their season."[558] Tertullian Against Praxeas He also introduces a parable of the mission to the vineyard of the Son (not the Father), who was sent after so many servants,[376] Constitutions of the Holy Apostles Book V But they, being uneasy on account of their own covenants, have not only left the vineyard uncultivated, but have also killed the stewards of the Lord of the vineyard,[140] Constitutions of the Holy Apostles Book V nay, at last they "cast the Heir Himself out of the vineyard, and slew Him."[143] Irenaeus Against Heresies Book IV Again does the Lord say: "Have ye never read, The stone which the builders rejected, the same is become the head of the comer: this is the Lord's doing, and it is marvellous in our eyes? Therefore I say unto you, that the kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof."[559] Constitutions of the Holy Apostles Book V And by them He was rejected as an unprofitable stone,[144] Origen Commentary on John Book I " And the Gospel shows, as also does Luke in the Acts, that the stone is no other than Christ; the Gospel as follows:[117] Origen Against Celsus Book IV nations? Jesus declared, "The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof; "[200] Constitutions of the Holy Apostles Book V For concerning the former Israel the Lord speaks thus, on account of their unbelief: "The kingdom of God shall be taken from them, and given to a nation bringing forth the fruits thereof; "[138] Origen Commentary on John Book X And possibly the coins which bore the stamp of material things and not of God were poured out by way of type; because the law which appears so venerable, with its letter that kills, was, now that Jesus had come and had used His scourge to the people, to be dissolved and poured out, the sacred office (episcopate) being transferred to those from the Gentiles who believed, and the kingdom of God being taken away from the Jews[74] Origen Commentary on Matthew Book X And when the man taught by Christ has bought the field, the kingdom of God which, according to another parable, is a vineyard, "is taken from them and is given to a nation bringing forth the fruits thereof,"[28] ption of vain movements which, though conceived by the ruler of the wicked and those who feast along with him to be regular and pleasing to them, were irregular and out of tune, if truth be umpire, then Jesus withdraws from the place in which prophecy was attacked and condemned; and He withdraws to the place which had been barren of God among the Gentiles, in order that the Word of God, when the kingdom was taken from the Jews and "given to a nation bringing forth the fruits thereof,"[168] Irenaeus Against Heresies Book IV Then said the king to his servants, Take him away, hand and foot, and cast him into outer darkness: there shall be weeping and gnashing of teeth. For many are called, but few are chosen."[576] Recognitions of Clement IV Meantime He has commanded us to go forth to preach, and to invite you to the supper of the heavenly King, which the Father hath prepared for the marriage of His Son, and that we should give you wedding garments, that is, the grace of baptism;[30] Irenaeus Against Heresies Book IV For He commissioned [messengers] to call people to the marriage, but they who did not obey Him deprived themselves of the royal supper.[626] Hippolytus Dogmatical and Historical Fragments Men, he says, "in the resurrection will be like the angels of God,"[424] Acts of the Holy Apostle Thomas And the king has sent forth heralds to proclaim everywhere that all are to come to the marriage, rich and poor, bond and free, strangers and citizens. And if any one shall refuse and not come to the marriage, he will be answerable to the king.[6] Irenaeus Against Heresies Book IV This is the Father of our Lord, by whose providence all things consist, and all are administered by His command; and He confers His free gifts upon those who should [receive them]; but the most righteous Retributor metes out [punishment] according to their deserts, most deservedly, to the ungrateful and to those that are insensible of His kindness; and therefore does He say, "He sent His armies, and destroyed those murderers, and burned up their city."[585] Fragments of Papias according as each one is or shall be worthy. And this is the couch[19] Irenaeus Against Heresies Book V For all things belong to God, who supplies all with a suitable dwelling-place; even as His Word says, that a share is allotted to all by the Father, according as each person is or shall be worthy. And this is the couch on which the guests shall recline, having been invited to the wedding.[341] Tertullian On the Resurrection of the Flesh that is, in the bright beauty of the unwedded flesh. In the gospel even, "the wedding garment" may be regarded as the sanctity of the flesh.[193] Tertullian On Modesty are wont to be lifted by the torturers, and cast away into darkness,[105] Of the Journeyings of Philip the Apostle giving away his own garment in winter, goes naked? or what enemy rejoices in the joy of the man that hates him? and what soldier goes to war without a full suit of armour? and what slave who has fulfilled his master's order will not be commended? and who in the race-coarse, having nobly run, does not receive the prize? and who that has washed his garments willingly defiles them? Behold, my bride chamber is ready; but blessed is he who has been found in it wearing the shining garment:[19] Fragments of Clement Found in the Oxford Edition But the unlovely and unsightly man will hear, "Friend, how camest thou in here, without having a wedding garment? "[7] Origen de Principiis Book II to him, "Friend, how camest thou in hither, not having a wedding garment? "and then ordered his servants, "Bind him hand and foot, and cast him into outer darkness; there will be weeping and gnashing of teeth."[59] The Letter of the Churches of Vienna and Lugdunum But there were also some who remained without; namely, those who had no trace of faith, and no perception of the marriage garment,[31] Irenaeus Against Heresies Book IV But those who have indeed been called to God's supper, yet have not received the Holy Spirit, because of their wicked conduct "shall be," He declares, "cast into outer darkness."[581] Clement of Alexandria The Instructor Book I And the third department of counsel consists of what is future, by which we are bidden guard against what is to happen; as also that was said, "They that fall into sins shall be cast into outer darkness, where there shall be wailing and gnashing of teeth,"[239] Tertullian On the Resurrection of the Flesh -not even a hair, as also not an eye nor a tooth. And yet whence shall come that "weeping and gnashing of teeth,"[236] Irenaeus Against Heresies Book IV so also is it the case here, that "many are called, but few chosen."[583] Tertullian De Fuga in Persecutione "And therefore many are called, but few chosen."[60] Origen Commentary on Matthew Book XII to shame in regard to these things because of the great majority of those of the church who are thought to believe, it must be said to him not only "Many are called, but few chosen; "[85] First Apology of Justin " And again He answered them, "Render therefore to Caesar the things that are Caesar's, and to God the things that are God's."[34] Hippolytus Refutation of All Heresies Book IX , so that even they would not handle a current coin of the country, saying that they ought not either to carry, or behold, or fashion an image:[75] Irenaeus Against Heresies Book III Much more [would this be the case with regard to] the Lord Himself, who did also direct us to "render unto Caesar the things that are Caesar's, and to God the things that are God's; "[57] Clement of Alexandria The Instructor Book II And by those who rise from the water to the bait of righteousness, He admonishes us to take away luxury and avarice, as the coin from the fish; in order that He might displace vainglory; and by giving the stater to the tax-gatherers, and "rendering to Caesar the things which are Caesar's," might preserve "to God the things which are God's."[39] 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 De Corona to devote your energies to mammon, and to depart from God? Will it be "Render unto Cµsar the things which are Cµsar's, and unto God the things which are God's,"[46] Tertullian On the Resurrection of the Flesh And as a matter of course, he is already a king-although he even now owes to Cµsar the things which are Cµsar's.[146] Tertullian Scorpiace that is, the things which are Cµsar's to Cµsar, and the things which are God's to God;[108] Tertullian De Fuga in Persecutione Since, therefore, Caesar has imposed nothing on us after this fashion of a tributary sect-in fact, such an imposition never can be made,-with Antichrist now close at hand, and gaping for the blood, not for the money of Christians-how can it be pointed out to me that there is the command, "Render to Caesar the things which are Caesar's? "[55] Constitutions of the Holy Apostles Book II Let not the heathen therefore know of your differences among One another, nor do you receive unbelievers as witnesses against yourselves, nor be judged by them, nor owe them anything on account of tribute or fear; but "render to Caesar the things that are Caesar's, and unto God the things that are God's,"[212] The Ecclesiastical Canons of the Holy Apostles Let a bishop, or presbyter, or deacon, who goes to the army, and desires to retain both the Roman government and the sacerdotal administration, be deprived. For "the things of Caesar belong to Caesar, and the things of God to God."[56] Tertullian On the Flesh of Christ before the appearance of our modern Sadducees,[3] 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] Methodius From the Discourse on the Resurrection Whence it was that, having contrived the parable about the woman and the seven brethren, that they might cast doubt upon the resurrection of the flesh, "There came to Him,"[30] But as it was, He answered and said, "In the resurrection they neither marry, nor are given in marriage, but are as the angels in heaven,"[31] Recognitions of Clement I as more righteous than others, began to separate themselves from the assembly of the people, and to deny the resurrection of the dead,[51] Irenaeus Against Heresies Book IV To those, therefore, who are ignorant of these matters, and on this account imagine that they have discovered another Father, justly does one say, "Ye do err, not knowing the Scriptures, nor the power of God."[49] " "For, touching the resurrection of the dead," He says, "have ye not read that which was spoken by God, saying, I am the God of Abraham, the God of Isaac, and the God of Jacob?[50] who was of the same substance as they were? How, too, could He have subdued[478] 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] A Treatise of Novatian Concerning the Trinity For if Abraham, and Isaac, and Jacob, who, it is admitted, were only men, are manifested to be alive-for all they,[194] Archelaus Acts of the Disputation with the Heresiarch Manes : You err, not knowing the Scriptures, neither the power of God.[244] 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 III I remember that on one occasion He, finding fault with the Sadducees, said, `Wherefore ye do err, not knowing the true things of the Scriptures; and on this account ye are ignorant of the power of God.'[40] Clement of Alexandria Stromata Book III Sed post resurrectionem, inquit, nec uxorem ducunt, nec hubnut.' "[56] Tertullian A Treatise on the Soul for in the time it represents there will be no more marriage.[258] Tertullian Against Marcion Book V in order, indeed, that it may be rendered a fit substance for the kingdom of God. "For we shall be like the angels."[479] Tertullian On the Resurrection of the Flesh To this discussion, however, our Lord's declaration puts an effectual end: "They shall be," says He, "equal unto the angels."[469] 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 de Principiis Book IV And this is evident from the statement, that when all Who are saints have arrived at the summit of perfection, they are said to be made like, or equal to, the angels, agreeably to the declaration in the Gospels.[27] Origen Against Celsus Book IV "For in the resurrection they neither marry nor are given in marriage, but the righteous are as the angels in heaven,"[119] Methodius Discourse II. Theophila For there are some to whom it is not given to attain virginity; and there are others whom He no longer wills to be excited by procreations to lust, and to be defiled, but henceforth to meditate and to keep the mind upon the transformation of the body to the likeness of angels, when they "neither marry nor are given in marriage,"[19] Methodius From the Discourse on the Resurrection that those who shall obtain the resurrection shall then be as the angels.[28] Recognitions of Clement III Whence also angels, who are spirits, see God; and therefore men, as long as they are men, cannot see Him. But after the resurrection of the dead, when they shall have been made like the angels,[15] Revelation of Saint John the Theologian All the human race shall arise without bodies, as I told you that in the resurrection they neither marry nor are given in marriage, but are as the angels of God.[16] Origen Commentary on John Book II But such a view is both foolish and impious, since the other Scriptures testify against this interpretation and declare that, when we are somewhat more advanced, we shall be equal to the angels.[57] Origen de Principiis Book II The words, moreover, "Have you not read what was spoken by God to Moses: I am the God of Abraham, and the God of Isaac, and the God of Jacob; He is not a God of the dead, but of the living,"[39] Origen Against Celsus Book VIII Moreover, we are taught that "God is not the God of the dead, but of the living."[9] Cyprian Epistle XXVI For far be it from the mercy of God and His uncontrolled might to suffer the number of the lapsed to be called the Church; since it is written, "God is not the God of the dead, but of the living."[5] Constitutions of the Holy Apostles Book VIII re, whether immortal or mortal, is derived; who didst make man a rational creature, the citizen of this world, in his constitution mortal, and didst add the promise of a resurrection; who didst not suffer Enoch and Elijah to taste of death: "the God of Abraham, the God of Isaac, and the God of Jacob, who art the God of them, not as of dead, but as of living persons: for the souls of all men live with Thee, and the spirits of the righteous are in Thy hand, which no torment can touch; "[185] 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] Clement of Alexandria Who is the Rich Man that Shall Be Saved? The Master accordingly, when asked, "Which is the greatest of the commandments? "says, "Thou shalt love the Lord thy God with all thy soul, and with all thy strength; "[37] Dialogue of Justin They are these: `Thou shalt love the Lord thy God with all thy heart, and with all thy strength, and thy neighbour as thyself.'[366] Clement of Alexandria The Instructor Book I but to us He has addressed the exhortation, "Thou shalt love the Lord thy God."[126] Clement of Alexandria The Instructor Book III We may comprehend the commandments in two, as the Lord says, "Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy strength; and thy neighbour as thyself." Then from these He infers, "on this hang the law and the prophets."[177] " Especially conspicuous is the love of the Instructor set forth in various salutary commandments, in order that the discovery may be readier, from the abundance and arrangement of the Scriptures. We have the Decalogue[178] Tertullian Against Marcion Book II . It proposed one for the obedient man, the other for the transgressor.[175] Tertullian On the Resurrection of the Flesh the queen of His creation, the inheritor of His own liberality, the priestess of His religion, the champion of His testimony, the sister of His Christ! We know by experience the goodness of God; from His Christ we learn that He is the only God, and the very good. Now, as He requires from us love to our neighbour after love to Himself,[61] Tertullian Scorpiace and loving God, to wit, with all its strength (by which in the endurance of martyrdom it maintains the fight), with all its life[42] Tertullian On Fasting I must love God, and my neighbour as myself:[17] Origen de Principiis Book II And the second is like unto it, Thou shalt love thy neighbour as thyself." And to these He added: "On these two commandments hang all the law and the prophets."[42] Cyprian Treatise XI Exhortation to Martyrdom Addressed to Fortunatus This is the first; and the second is like unto it, Thou shall love thy neighbour as thyself. On these two commandments hang all the law and the prophets."[21] A Treatise on Re-Baptism by an Anonymous Writer Because by this deed he profits nothing who has not the love of that God and Christ who is announced by the law and the prophets and in the Gospel in this manner: "Thou shalt love the Lord thy God, with all thy heart, and with all thy mind, and with all thy thought; and thou shalt love thy neighbour as thyself. For on these two commandments hang all the law and the prophets; "[40] Didache who made thee; second, thy neighbour as thyself;[5] 2 Clement But in what way shall we confess Him? By doing what He says, and not transgressing His commandments, and by honouring Him not with our lips only, but with all our heart and all our mind.[28] But in what way shall we confess Him? By doing what He says, and not transgressing His commandments, and by honouring Him not with our lips only, but with all our heart and all our mind.[21] Athenagoras A Plea for the Christians ight to us, and to whom a wanton look is adultery, the eyes being made for other purposes, and who are to be called to account for their very thoughts, how can any one doubt that such persons practise self-control? For our account lies not with human laws, which a bad man can evade (at the outset I proved to you, sovereign lords, that our doctrine is from the teaching of God), but we have a law which makes the measure of rectitude to consist in dealing with our neighbour as ourselves.[124] Clement of Alexandria Who is the Rich Man that Shall Be Saved? The second in order, and not any less than this, He says, is, "Thou shalt love thy neighbour as thyself,"[38] 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] Cyprian Epistle VI "But if ye bite and find fault with one another, take heed that ye be not consumed one of another."[19] Clementine Homily XII And as he wishes to be praised, and blessed, and honoured, and to have all his sins forgiven, thus he does to his neighbour, loving him as himself.[14] The Second Epistle of Pope Fabian And He says also, "Thou shalt love thy neighbour as thyself; "[4] Epistle of Ignatius to the Smyrnaeans And again, "A new commandment give I unto you, that ye love one another. On these two commandments hang all the law and the prophets."[43] Cyprian Treatise IV On the Lord's Prayer "On these two commandments hang all the law and the prophets."[78] Archelaus Acts of the Disputation with the Heresiarch Manes "Behold, Thy mother and Thy brethren stand without? "Yet, although that man was bold enough to address Him thus, no one can be mightier or greater than this same person Himself who shows us His mother or His brethren. Nay, He does not deign even to hear it said that He is David's son.[573] The Arabic Gospel of the Infancy of the Saviour Wherefore then, said He, does he in the Spirit call him his lord, when he says, The Lord said to my lord, Sit at my right hand, that I may put thine enemies under thy footsteps?[22] Epistle of Barnabas of David, fearing and understanding the error of the wicked, he saith, "The Lord said unto my Lord, Sit at My right hand, until I make Thine enemies Thy footstool."[183] Irenaeus Against Heresies Book III or greater than David,[421] Irenaeus Against Heresies Book IV or greater than Jonah, or have been the Lord of David,[477] Tertullian Against Marcion Book V Therefore, those other words, "Before the morning star did I beget thee from the womb,"[410] Tertullian On Monogamy But further, if Christ reproves the scribes and Pharisees, sitting in the official chair of Moses, but not doing what they taught,[68] Irenaeus Against Heresies Book IV For they bind heavy burdens, and lay them upon men's shoulders; but they themselves will not so much as move them with a finger."[144] Clementine Homily III But you have not inquired whose is the time of the kingdom, and whose is the seat of prophecy, though He Himself points out Himself, saying, The scribes and the Pharisees sit in Moses' seat; all things whatsoever they say to you, hear them."[7] For you are commanded even to honour the chair of Moses, and that although they who occupy it are accounted sinners.[75] Constitutions of the Holy Apostles Book II But if any one be convicted as having done a wicked action, such a one not only hurts himself, but occasions the whole body of the Church and its doctrine to be blasphemed; as if we Christians did not practise those things that we declare to be good and honest, and we ourselves shall be reproached by the Lord, that "they say and do not."[47] The First Epistle of Clement Concerning Virginity Let us, therefore, fear the judgment which awaits teachers. For a severe judgment will those teachers receive "who teach, but do not,"[109] Clement of Alexandria Stromata Book VI "[70] 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] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the Gospel according to Matthew: "They love the first place of reclining at feasts, and the chief seat in the synagogues, and salutations in the market, and to be called of men Rabbi. But call not ye Rabbi, for One is your Master."[400] 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] Clement of Alexandria Stromata Book VI trains and perfects; whence it is rightly said, "Call no man your teacher on earth."[107] Tertullian On the Veiling of Virgins So, too, righteousness-for the God of righteousness and of creation is the same-was first in a rudimentary state, having a natural fear of God: from that stage it advanced, through the Law and the Prophets, to infancy; from that stage it passed, through the Gospel, to the fervour of youth: now, through the Paraclete, it is settling into maturity. He will be, after Christ, the only one to be called and revered as Master;[8] Tertullian On Monogamy Therefore a wife, when her husband is dead, will not marry; for if she marry, she will of course be marrying (his) brother: for "all we are brethren."[51] Five Books in Reply to Marcion As teachers (Christ alone doth all things teach[197] A Treatise of Novatian Concerning the Trinity How, then, is it true according to the Scriptures, there is one Lord? And Christ is called the "one Master."[281] Origen Commentary on John Book I But to this we answer that it happens not unfrequently in Scripture when two or more persons or things are named by the same name, the name attaches itself most significantly to one of those things or persons. Thus the Saviour says,[21] Irenaeus Against Heresies Book IV Jesus, therefore, will be to them the author and teacher of such transgression, inasmuch as He commanded that one Being should be called Father,[10] Clement of Alexandria Stromata Book II But not even he preserved the dignity suited to the efficient cause, describing as he did certain silly vortices, together with the inertia and even foolishness of Mind. Wherefore also the Word says, "Call no man master on earth."[30] Clement of Alexandria Stromata Book III non dixit ad distinctionera alicujus alius sacculi, sed perinde ac si diceret: Qui in hoc nati sunt saeculo, cum per generationera sint filii, et gighunt et gignuntur; quoniam non absque generatione hanc quis vitam praetergreditur: sed haec generario, quae similem suscipit interitum, non amplius competit ei qui ab hac vita est separatus. "Unus est ergo Pater noster, qui est in coelis: "[159] sed is ipse quoque Pater est omnium per creationera. "Ne vocaveritis ergo, inquit, vobis patrein super terrain."[160] Tertullian On Repentance . Who is that father to be understood by us to be? God, surely: no one is so truly a Father;[83] Tertullian On Prayer However, our Lord very frequently proclaimed God as a Father to us; nay, even gave a precept "that we call no one on earth father, but the Father whom we have in the heavens:[10] Tertullian On Monogamy To Abraham, in fine, they appeal; prohibited though they are to acknowledge any other father than God.[30] Cyprian Treatise IV On the Lord's Prayer Also the Lord in His Gospel has bidden us to call "no man our father upon earth, because there is to us one Father, who is in heaven."[25] Cyprian Treatise XI Exhortation to Martyrdom Addressed to Fortunatus For martyrs who witness themselves as the sons of God in suffering are now no more counted as of any father but God, as in the Gospel the Lord teaches, saying, "Call no man your father upon earth; for one is your Father, which is in heaven."[94] Excerpts of Theodotus "Call no man, therefore, father to yourselves on earth."[37] Recognitions of Clement VIII , when we are commanded to call no man father upon earth? "[7] Origen Against Celsus Book III After this, not understanding how it has been said that "every one who exalted himself shall be abased; "[193] A Treatise Against the Heretic Novatian by an Anonymous Bishop Hast thou not read, "Whoso exalteth himself shall be humbled? "[43] Origen Commentary on Matthew Book X exposition of the Scriptures, but believe the bare letter, and, vindicate it, that they call themselves scribes. And so one will interpret the words, "Woe unto you Scribes and Pharisees, hypocrites,"[66] Dialogue of Justin For Christ would have borne witness even to them; but now you are become twofold more the children of hell, as He said Himself.[471] Constitutions of the Holy Apostles Book V For if our Master charged us not to swear by the true God, that our word might be firmer than an oath, nor by heaven itself, for that is a piece of heathen wickedness, nor by Jerusalem, nor by the sanctuary of God, nor the altar, nor the gift, nor the gilding of the altar, nor one's own head,[86] Tertullian On Prayer , at all events, are ever unclean, eternally dyed with the blood of the prophets, and of the Lord Himself; and on that account, as being hereditary culprits from their privity to their fathers' crimes,[87] Pope Anterus The Epistle you these things in charge to hold them, lest, through the ignorance of some, that which is better and more profitable be avoided, and what is more profitless be taken up, even as we read in the holy Gospel: "Woe unto you, hypocrites! for ye pay tithe of mint, and anise, and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone. Ye blind guides, which strain out a gnat and swallow a camel."[5] Irenaeus Against Heresies Book III And that His disciples must suffer for His sake, He [implied when He] said to the Jews, "Behold, I send you prophets, and wise men, and scribes: and some of them ye shall kill and crucify."[344] Irenaeus Against Heresies Book IV He shall also judge those who give rise to schisms, who are destitute of the love of God, and who look to their own special advantage rather than to the unity of the Church; and who for trifling reasons, or any kind of reason which occurs to them, cut in pieces and divide the great and glorious body of Christ, and so far as in them lies, [positively] destroy it,-men who prate of peace while they give rise to war, and do in truth strain out a gnat, but swallow a camel.[483] Clement of Alexandria The Instructor Book III And again He says to the same people, "Woe unto you! for ye cleanse the outside of the cup and platter, but within are full of uncleanness. Cleanse first the inside of the cup, that the outside may be clean also."[83] Tertullian On Prayer from idolatry, and all the other blemishes which, conceived by the spirit, are effected by the operation of the hands. These are the true purities;[84] Archelaus Acts of the Disputation with the Heresiarch Manes It is to them that Jesus addresses Himself when He says: "Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of uncleanness. Or know you not, that He that made that which is without, made that which is within also? "[168] Recognitions of Clement VI To some therefore of them-not to all-He said, `Woe to you, scribes and Pharisees, hypocrites! because ye cleanse the outside of the cup and platter, but the inside is full of pollution. O blind Pharisees, first make clean what is within, and what is without shall be clean also.'[12] Irenaeus Against Heresies Book IV Now what else is it to "be at rest" than to forego purposed violence? And saying similar things to these men, He declares: "Thou blind Pharisee, cleanse that which is within the cup, that the outside may be clean also."[244] Tertullian On Repentance bathed[57] Dialogue of Justin s; and do so in a low and sordid manner, while they never venture either to speak of or to expound the points which are great and worthy of investigation, or command you to give no audience to us while we expound them, and to come not into conversation with us; will they not deserve to hear what our Lord Jesus Christ said to them: `Whited sepulchres, which appear beautiful outward, and within are full of dead men's bones; which pay tithe of mint, and swallow a camel: ye blind guides!'[425] Irenaeus Against Heresies Book IV For the sepulchre appears beautiful outside, but within it is full of dead men's bones, and all uncleanness; even so ye also outwardly appear righteous unto men, but within ye are full of wickedness and hypocrisy."[243] Tertullian On the Resurrection of the Flesh Wherefore that also must be held to be the resurrection, when a man is reanimated by access to the truth, and having dispersed the death of ignorance, and being endowed with new life by God, has burst forth from the sepulchre of the old man, even as the Lord likened the scribes and Pharisees to "whited sepulchres."[111] Hippolytus Refutation of All Heresies Book V This, he says, is what has been declared, "Ye are whited sepulchres, full," he says, "of dead men's bones within,"[91] Archelaus Acts of the Disputation with the Heresiarch Manes or be likened to whited sepulchres.[482] A Letter from Origen to Africanus " And what follows is of the same tenor: "O Jerusalem; Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate."[15] A Letter from Origen to Africanus For they who build the tombs of the prophets and garnish the sepulchres of the righteous, condemning the crimes their fathers committed against the righteous and the prophets, say, "If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets."[16] Irenaeus Against Heresies Book IV And therefore did the Lord term those whom He knew to be the offspring of men "a generation of vipers; "[644] Irenaeus Against Heresies Book IV And He called His disciples "scribes" and "teachers of the kingdom of heaven; "of whom also He elsewhere says to the Jews: "Behold, I send unto you wise men, and scribes, and teachers; and some of them ye shall kill, and persecute from city to city."[103] Origen Against Celsus Book III And He promises to those who believe upon Him to send them wise men and scribes, saying, "Behold, I will send unto you wise men and scribes, and some of them they shall kill and crucify."[147] Epistle of Ignatius to the Ephesians I am one delivered over [to death], but the least of all those that have been cut off for the sake of Christ, "from the blood of righteous Abel"[90] Irenaeus Against Heresies Book V " In like manner, too, did the Lord say to those who should afterwards shed His blood, "All righteous blood shall be required which is shed upon the earth, from the blood of righteous Abel to the blood of Zacharias the son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation."[118] Clement of Alexandria The Instructor Book I And that the blood is the Word, is testified by the blood of Abel,[98] Five Books in Reply to Marcion Hers "just Abel"[122] Archelaus Acts of the Disputation with the Heresiarch Manes but also over the righteous, because they refused to consent to it, and rather withstood it, by putting away from themselves the vices and concupiscence of lusts,-men like those who have arisen at times from Abel on to Zacharias;[268] Peter of Alexandria Canonical Epistle Together with whom, having sought to kill another infant that had been previously born, and not being able to find him, he slew the child's father Zacharias between the temple and the altar, the child having escaped with his mother Elisabeth.[58] The Protevangelium of James And Zacharias was murdered about daybreak. And the sons of Israel did not know that he had been murdered.[53] Origen Commentary on Matthew Book X for the expression, "They were sawn asunder," refers to Isaiah, just as the words, "They were slain with the sword," refer to Zacharias, who was slain "between the sanctuary and the altar,"[120] Irenaeus Against Heresies Book IV And, without using a parable, the Lord said to Jerusalem, `O Jerusalem, Jerusalem, thou that killest the prophets, and stonest those that are sent unto thee; how often would I have gathered thy children together, as a hen gathereth her chickens trader her wings, and ye would not! Behold, your house shall be left unto you desolate."[595] This expression [of our Lord], "How often would I have gathered thy children together, and thou wouldest not,"[597] In the same manner therefore the Lord, both showing His own goodness, and indicating that man is in his own free will and his own power, said to Jerusalem, "How often have I wished to gather thy children together, as a hen [gathereth] her chickens under her wings, and ye would not! Wherefore your house shall be left unto you desolate."[615] Clement of Alexandria The Instructor Book I And that He calls us chickens the Scripture testifies: "As a hen gathereth her chickens under her wings."[29] Such is the Instructor in His admonitions, as when He says in the Gospel, "How often would I have gathered thy children, as a bird gathers her young ones under her wings, and ye would not!"[178] For he that knows God, how does he persecute God's servants? Wherefore He says, "Your house is left desolate; for I say unto you, Henceforth ye shall not see Me, till ye shall say, Blessed is He that cometh in the name of the Lord."[201] Clement of Alexandria Stromata Book I "Jerusalem, Jerusalem, how often would I have gathered thy children, as a hen her chickens!"[62] The expression, then, "How often," shows wisdom to be manifold; every mode of quantity and quality, it by all means saves some, both in time and in eternity. "For the Spirit of the Lord fills the earth."[63] " For this is the end of foolish pleasure. Such, indeed, is the case. And when He says, "Be not much with a strange woman,"[64] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the Gospel the Lord says: "Jerusalem, Jerusalem, that killest the prophets, and stonest them that are sent unto thee, how often would I have gathered thy children as a hen gathereth her chickens under her wings, and thou wouldst not! Behold, your house shall be left unto you desolate."[42] Clementine Homily III And vet He loved even those who hated Him, and wept over the unbelieving, and blessed those who slandered Him, and prayed for those who were enmity against Him.[9] Hippolytus Dogmatical and Historical Fragments the temple made desolate? Was it on account of that ancient fabrication of the calf? Was it on account of the idolatry of the people? Was it for the blood of the prophets? Was it for the adultery and fornication of Israel? By no means, he says; for in all these transgressions they always found pardon open to them, and benignity; but it was because they killed the Son of their Benefactor, for He is coeternal with the Father. Whence He saith, "Father, let their temple be made desolate;[180] Methodius Oration Concerning Simeon and Anna which plainly, in the revered Gospels, our Lord signified, when He said to the Jews, "Behold your house is left unto you desolate."[108] Constitutions of the Holy Apostles Book VI Since, therefore, He has forsaken His people, He has also left His temple desolate, and rent the veil of the temple, and took from them the Holy Spirit; for says He, "Behold, your house is left unto you desolate."[35]