Irenaeus Against Heresies Book V But the apostle himself also, being one who had been formed in a womb, and had issued thence, wrote to us, and confessed in his Epistle to the Philippians that "to live in the flesh was the fruit of [his] work; "[90] Origen de Principiis Book I See also whether the following words of Paul can apply to those who, although not willingly, yet in accordance with the will of Him who subjected them, and in hope of the promises, were made subject to vanity, when he says, "For I could wish to be dissolved," or "to return and be with Christ, which is far better."[128] Syriac Second Epistle of Ignatius to the Ephesians For, so long as there is not implanted in you any one lust which is able to torment you, behold, ye live in God. I rejoice in you, and offer supplication[9] Epistle of Polycarp to the Philippians of true love [as displayed by God], and have accompanied, as became you, those who were bound in chains, the fitting ornaments of saints, and which are indeed the diadems of the true elect of God and our Lord; and because the strong root of your faith, spoken of in days[4] But I have neither seen nor heard of any such thing among you, in the midst of whom the blessed Paul laboured, and who are commended[65] Clement of Alexandria Stromata Book IV with the Philippians, to whom the apostle speaks, calling them "fellow-partakers of joy,"[126] Clement of Alexandria Stromata Book I "Wherefore I pray," says the apostle, "that your love may abound yet more and more, in knowledge and in all judgment, that ye may approve things that are excellent."[134] Tertullian An Answer to the Jews Therefore, since the Jews still contend that the Christ is not yet come, whom we have in so many ways approved[306] Clement of Alexandria Stromata Book IV ing his Creator; bearing what came second, as the first, and most clearly teaching that it is possible for the gnostic to make an excellent use of all circumstances, And that ancient achievements are proposed as images for our correction, the apostle shows, when he says, "So that my bonds in Christ are become manifest in all the palace, and to all the rest; and several of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word of God without fear,"[20] Tertullian Against Marcion Book V When (the apostle) mentions the several motives of those who were preaching the gospel, how that some, "waxing confident by his bonds, were more fearless in speaking the word," while others "preached Christ even out of envy and strife, and again others out of good-will" many also "out of love," and certain "out of contention," and some "in rivalry to himself,"[904] Tertullian Against Marcion Book V Therefore, says he, it matters not to me "whether it be in pretence or in truth that Christ is preached,"[907] Cyprian Epistle LXXII For as to what some say, as if it tended to favour heretics, that the Apostle Paul declared, "Only every way, whether in pretence or in truth, let Christ be preached,"[17] Cyprian Epistle LXXIV But to what they allege and say on behalf of the heretics, that the apostle said, "Whether in pretence or in truth, Christ is preached,"[36] Tertullian On the Apparel of Women Book II And if the requirements of Gentile friendships and of kindly offices call you, why not go forth clad in your own armour; (and) all the more, in that (you have to go) to such as are strangers to the faith? so that between the handmaids of God and of the devil there may be a difference; so that you may be an example to them, and they may be edified in you; so that (as the apostle says) "God may be magnified in your body."[116] Cyprian Epistle LXXVI I bid you, most blessed and most beloved brethren, ever farewell in the Lord, and always and everywhere remember me.[16] Cyprian Treatise VII On the Mortality Remembering which truth, the blessed Apostle Paul in his epistle lays it down, saying, "To me to live is Christ, and to die is gain; "[15] Pseudo-Cyprian On the Glory of Martyrdom Moreover, also, the blessed Apostle Paul exclaimed, and said, "To me to live is Christ, and to die is gain."[14] Tertullian De Spectaculis You long for the goal, and the stage, and the dust, and the place of combat! I would have you answer me this question: Can we not live without pleasure, who cannot but with pleasure die? For what is our wish but the apostle's, to leave the world, and be taken up into the fellowship of our Lord?[29] Tertullian To His Wife Book I and received into the Lord's presence, which was the desire even of an apostle?[52] Tertullian On Exhortation to Chastity Shall the servant of God yearn after heirs, who has disinherited himself from the world? And is it to be a reason for a man to repeat marriage, if from his first (marriage) he have no children? And shall he thus have, as the first benefit (resulting therefrom), this, that he should desire longer life, when the apostle himself is in haste to be "with the Lord? "[66] Origen de Principiis Book II Some such desire, I apprehend, was indicated by him who said, "I am in a strait betwixt two, having a desire to depart, and to be with Christ, which is far better; "[197] Origen Commentary on John Book I Wherefore the creation was made subject to vanity, not willingly, but he who does unwillingly the things of the body does what he does for the sake of hope, as if we should say that Paul desired to remain in the flesh, not willingly, but on account of hope. For though he thought it better[75] Cyprian Epistle XXV Behold another joy of ours, that, in the duty of your episcopate, although in the meantime you have been, owing to the condition of the times, divided from your brethren, you have frequently confirmed the confessors by your letters; that you have ever afforded necessary supplies from your own just acquisitions; that in all things you have always shown yourself in some sense present; that in no part of your duty have you hung behind as a deserter.[13] Cyprian Epistle XXXII Do you frequently be urgent in supplications, and assist my prayers by yours, that the Lord's mercy favouring us may soon restore both the priest[4] Epistle of Polycarp to the Philippians If we please Him in this present world, we shall receive also the future world, according as He has promised to us that He will raise us again from the dead, and that if we live[33] Clement of Alexandria Stromata Book IV If there is therefore any consolation in Christ, if any comfort of love, if any communion of spirit, if any bowels and mercies, fulfil ye my joy, that ye may be of the same mind, having the same love, unanimous, thinking one thing. And if he is offered on the sacrifice and service of faith, joying and rejoicing"[125] Tertullian Scorpiace For the things which are seen are temporal"-he is speaking of troubles; "but the things which are not seen are eternal"-he is promising rewards. But writing in bonds to the Thessalonians,[100] Epistle of Ignatius to the Philadelphians with an undivided heart and a willing mind, "being of one accord and of one judgment,"[58] Epistle of Ignatius to the Philippians "that ye all speak the same thing, being of one mind, thinking the same thing, and walking by the same rule of faith,"[4] Shepherd of Hermas Vision Third And they have always agreed with each other, and been at peace among themselves,[19] 2 Clement more frequently let us attempt to make advances in the commandments of the Lord, that all being of of the same mind[135] Epistle of Ignatius to the Philadelphians I therefore exhort you that ye do nothing out of strife,[71] Tertullian Of Patience There is, too, another chief spur of impatience, the lust of revenge, dealing with the business either of glory or else of malice. But "glory," on the one hand, is everywhere "vain; "[98] Tertullian On the Apparel of Women Book II "Care not merely about your own (things), but (about your) neighbour's? "[18] Origen Against Celsus Book IV of Paul to the following effect: "Let this mind be in you which was also in Christ Jesus; who, being in the form of God, thought it not robbery to be equal with God, but made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men; and being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted Him, and given Him a name which is above every name."[73] Methodius Fragments For martyrdom is so admirable and desirable, that the Lord, the Son of God Himself, honouring it, testified, "He thought it not robbery to be equal with God,"[18] Clement of Alexandria Exhortation to the Heathen But if thou dost not believe the prophets, but supposest both the men and the fire a myth, the Lord Himself shall speak to thee, "who, being in the form of God, thought it not robbery to be equal with God, but humbled Himself,"[14] Tertullian Against Marcion Book V as a man,"[912] Tertullian On the Resurrection of the Flesh in the image of God, "thought it not robbery to be equal to God."[47] Tertullian Against Praxeas This for certain is He "who, being in the form of God, thought it not robbery to be equal with God."[77] Origen de Principiis Book IV taking upon Himself the form of a servant; "[47] Origen Against Celsus Book IV And with respect to His having descended among men, He was "previously in the form of God; "[62] Origen Against Celsus Book VI ; and humble, on the other hand, because, while being in the midst of such, he yet voluntarily humbles himself, not under any one at random, but under "the mighty hand of God," through Jesus Christ, the teacher of such instruction, "who did not deem equality with God a thing to be eagerly clung to, but made Himself of no reputation, and took on Him the form of a servant, and being found in fashion as a man, humbled Himself, and became obedient unto death, even the death of the cross."[87] Hippolytus Refutation of All Heresies Book X And that this is what has been declared, "Who, being in the form of God, thought it not robbery to be equal with God; but made Himself of no reputation, and took upon Him the form of a servant."[15] Cyprian Treatise XII Three Books of Testimonies Against the Jews of Jesus every knee should bow, of things in heaven, of things in earth, and of infernal things, and every tongue should confess that Jesus Christ is Lord in the glory of God the Father."[213] For which cause also God hath exalted Him, and hath given Him a name, that it may be above every name, that in the name of Jesus every knee should be bowed, of things heavenly, and earthly, and infernal; and that every tongue should confess that the Lord Jesus Christ is in glory of God the Father."[595] A Treatise of Novatian Concerning the Trinity Wherefore also God hath highly exalted Him, and hath given Him a name which is above every name; that in the name of Jesus every knee should be bent, of things in heaven, and things in earth, and things under the earth; and every tongue should confess that Jesus is Lord, in the glory of God the Father? "[180] Fragments of the Epistle of Phileas to the People of Thmuis "For He thought it not robbery to be equal with God: but made Himself of no reputation, taking upon Him the form of a servant: and being found in fashion as a man, He humbled Himself unto death, even the death of the cross."[2] The Letter of the Churches of Vienna and Lugdunum "Who also were to such an extent zealous followers and imitators of Christ, who, being in the shape of God, thought it not an object of desire to be treated like God;[35] Shepherd of Hermas Similitude Fifth "Hear," he answered: "the Son of God is not in the form[15] Clement of Alexandria The Instructor Book III And the flesh being a slave, as Paul testifies, how can one with any reason adorn the handmaid like a pimp? For that which is of flesh has the form of a servant. Paul says, speaking of the Lord, "Because He emptied Himself, taking the form of a servant,"[4] Hippolytus Refutation of All Heresies Book V This, he says, is the form of the servant,[213] Hippolytus Exegetical Fragments in the "form of a servant," and "became obedient to God the Father, even unto death," so hereafter He is said to be "highly exalted; "and as if well-nigh He had it not by reason of His humanity, and as if it were in the way of grace, He "receives the name which is above every name,"[43] Hippolytus Dogmatical and Historical Fragments as man; being, however, true God. But, as I have already said, it was the "form of the servant"[177] And they in reply said, We have seen the Creator of all things in the "form of a servant,"[382] Archelaus Acts of the Disputation with the Heresiarch Manes a man, in accordance with that word of Paul which tells us that "He was found in fashion as a man."[615] but the very name of an advent would be done away: for He might have done what He desired to do, though still seated in heaven, if He is, as you say, a spirit, and not a true man. But it is not thus that "He humbled Himself, and took the form of a servant; "[630] Fragments from Peter of Alexandria and "was found in fashion as a man."[9] Methodius Discourse VIII. Thekla Now the numbers into which it is divided, when put together, make seven, and one is wanting to its completion, not being in all points harmonious with itself, like six, which has reference to the Son of God, who came from tile fulness of the Godhead into a human life. For having emptied Himself,[38] Origen Commentary on Matthew Book XI Consider, then, whether perhaps with reference to the saying, "It is not possible to take the bread of children," we ought to say that, "He who emptied Himself and took upon Him the form of a servant,"[184] Origen Commentary on Matthew Book XII when He "emptied Himself and took upon Him the form of a servant,"[191] Origen Commentary on Matthew Book XIII It was for the sake of those who were in a bondage, corresponding to the bondage of the Hebrews, that the Son of God took upon Him only the form of a slave,[84] Irenaeus Against Heresies Book III This is the mystery which he says was made known to him by revelation, that He who suffered under Pontius Pilate, the same is Lord of all, and King, and God, and Judge, receiving power from Him who is the God of all, because He became "obedient unto death, even the death of the cross."[197] Irenaeus Against Heresies Book IV and that His Word, invisible by nature, was made palpable and visible among men, and did descend "to death, even the death of the cross; "[343] Irenaeus Against Heresies Book V For doing away with [the effects of] that disobedience of man which had taken place at the beginning by the occasion of a tree, "He became obedient unto death, even the death of the cross; "[141] Tertullian Against Marcion Book V Therefore, as He was found to be God by His mighty power, so was He found to be man by reason of His flesh, because the apostle could not have pronounced Him to have "become obedient unto death,"[916] Still more plainly does this appear from the apostle's additional words, "even the death of the cross."[917] Tertullian On the Flesh of Christ For his sake He came down (from heaven), for his sake He preached, for his sake "He humbled Himself even unto death-the death of the cross."[58] Cyprian Treatise IX On the Advantage of Patience God the Father ordained His Son to be adored; and the Apostle Paul, mindful of the divine command, lays it down, and says: "God hath exalted Him, and given Him a name which is above every name, that in the name of Jesus every knee should bow, of things heavenly, and things earthly, and things beneath."[55] Archelaus Acts of the Disputation with the Heresiarch Manes But when the crowd of auditors became quiet again, Archelaus made answer in the following manner: No one, truly, shall ever be able to prove himself mightier than the voice of our Lord Jesus Christ, neither is there found any name equal to His, as it is written: "Wherefore God hath exalted Him, and given Him a name which is above every name."[577] Lactantius Divine Institutes Book IV Christ: for when he was at first called Auses,[229] Epistle of Polycarp to the Philippians and a throne at His right hand. To Him all things[11] Irenaeus Against Heresies Book I and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Saviour, and King, according to the will of the invisible Father, "every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess"[134] Clement of Alexandria Stromata Book I For the Father has delivered and subjected all to Christ our King," that at the name of Jesus every knee may bow, of things in heaven, and things in earth, and things under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.[311] Fragments of Clement from the Latin Translation of Cassiodorus " He, indeed, saves all; but some [He saves], converting them by punishments; others, however, who follow voluntarily [He saves] with dignity of honour; so "that every knee should bow to Him, of things in heaven, and things on earth, and things under the earth; "[80] Five Books in Reply to Marcion That every knee doth bow itself;[214] Origen de Principiis Book I For "at the name of Jesus every knee shall bow, of things in heaven, and things in earth, and things under the earth; and every tongue shall confess that the Lord Jesus is in the glory of God the Father."[52] Origen Against Celsus Book VIII Probably those who embrace the views of Celsus will smile at us when we say, "At the name of Jesus every knee shall bow, of things in heaven, of things on earth, and of things under the earth, and every tongue" is brought to "confess that Jesus Christ is Lord, to the glory of God the Father."[116] Hippolytus Dogmatical and Historical Fragments who is ordained Lord of things in heaven, and things on earth, and things under the earth, and Judge of all:[66] Methodius Oration on the Psalms might escape from the darts of the destroyer; and that Christ having thus suffered in the flesh, and having risen again the third day, might, with equal honour and glory with the Father and the Holy Ghost, be by all created things equally adored; for to Him every knee shall bow, of things in heaven, and things in earth, and things under the earth,[61] The Divine Liturgy of the Holy Apostle and Evangelist Mark The Deacon: Bow your heads to Jesus.[59] Revelation of Saint John the Theologian the clouds shall see me; and then every knee shall bend, of things in heaven, and things on earth, and things under the earth.[32] Dubious Hippolytus Fragments and fear and trembling shall consume all things, both heaven and earth and things under the earth. And every tongue shall confess Him openly,[115] A Treatise on Re-Baptism by an Anonymous Writer For any one of us will hold it necessary, that whatever is the last thing to be found in a man in this respect, is that whereby he must be judged, all those things which he has previously done being wiped away and obliterated.[37] Origen de Principiis Book III in another passage also, "that to will and to do are of God: "[68] The declarations, too, in other places, that "both to will and to do are of God; "[74] 19. After this there followed this point, that "to will and to do are of God."[207] 19. Besides these, there is the passage, "Both to will and to do are of God."[211] Archelaus Acts of the Disputation with the Heresiarch Manes the word of life for my glory against the day of Christ, seeing that I have not run in vain, neither laboured in vain."[397] Cyprian Treatise XII Three Books of Testimonies Against the Jews that ye may be without complaint, and spotless sons of God."[470] Irenaeus Against Heresies Book IV In the first place, [he believed] that He was the maker of heaven and earth, the only God; and in the next place, that He would make his seed as the stars of heaven. This is what is meant by Paul, [when he says, ] "as lights in the world."[56] Clement of Alexandria The Instructor Book III "For it is not he who brings a stealthy vocal word to men," as Bacchylidis says, "who shall be the Word of Wisdom; "but "the blameless, the pure, and faultless sons of God," according to Paul, "in the midst of a crooked and perverse generation, to shine as lights in the world."[213] Tertullian On Idolatry are a light of the world,[124] Origen Against Celsus Book III Whereas the Churches of God which are instructed by Christ, when carefully contrasted with the assemblies of the districts in which they are situated, are as beacons[90] Cyprian Epistle VI And Paul the apostle says, "Shine as lights in the world."[7] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also Paul to the Philippians: "Shine as lights in the world."[551] The First Epistle of Clement Concerning Virginity and of life, and they are truly the city of God, and the houses and temples in which God abides and dwells, and among which He walks, as in the holy city of heaven. For in this "do ye appear to the world as lights, in that ye give heed to the Word of life,"[84] The Second Epistle of Clement Concerning Virginity "sons of the living God,"[30] Epistle of Polycarp to the Philippians I exhort you all, therefore, to yield obedience to the word of righteousness, and to exercise all patience, such as ye have seen [set] before your eyes, not only in the case of the blessed Ignatius, and Zosimus, and Rufus, but also in others among yourselves, and in Paul himself, and the rest of the apostles. [This do] in the assurance that all these have not run[54] Tertullian Scorpiace he certainly affirmed that they were blessed, since to them it had been given not only to believe on Christ, but also to suffer for His sake. "Having," says he, "the same conflier which ye both saw in me, and now hear to be in me."[101] Didache that your sacrifice may be pure.[125] Clement of Alexandria Stromata Book IV how does he say that they are of one soul, and having a soul? Likewise, also, writing respecting Timothy and himself, he says, "For I have no one like-souled, who will nobly care for your state. For all seek their own, not the things which are Jesus Christ's."[127] Cyprian Treatise XII Three Books of Testimonies Against the Jews For our conversation is in heaven, whence also we expect the Saviour, our Lord Jesus Christ, who shall transform the body of our humiliation conformed to the body of His glory."[444] Epistle of Ignatius to the Philadelphians that I should pretend to be equal in honour to them? But as your "fellow-soldier,"[36] 1 Clement We know many among ourselves who have given themselves up to bonds, in order that they might ransom others. Many, too, have surrendered themselves to slavery, that with the price[243] Tertullian An Answer to the Jews "people," whose "mount" is Christ, "prµcised without concisors' hands,[49] Dubious Hippolytus Fragments Finally, hear Paul as he speaks boldly, and mark how clearly he discovers these: "Beware of evil workers, beware of the concision.[40] Cyprian Epistle LIV [62] A Treatise Against the Heretic Novatian by an Anonymous Bishop And although it is written that the dogs should remain without, and the apostle has taught that these same dogs must be shunned, as we read, for he says, "Beware of dogs, beware of evil workers,"[1] Tertullian On the Apparel of Women Book II ; but (it will be) when it has endured laceration for Christ's sake,[35] We are the circumcision[98] Tertullian To His Wife Book I of God introducing the spiritual circumcision.[20] Origen Commentary on Matthew Book XII if the sign signifies something, each of the signs which are recorded, whether as in actual history, or by way of precept, is indicative of something afterwards fulfilled; as for example, the sign of Jonah going out after three days from the whale's belly was indicative of the resurrection of our Saviour, rising after three days and three nights from the dead; and that which is called circumcision is the sign of that which is indicated by Paul in the words: "We are the circumcision."[19] Tertullian Against Marcion Book V But "those things which he had once accounted gain," and which he enumerates in the preceding verse-"trust in the flesh," the sign of "circumcision," his origin as "an Hebrew of the Hebrews," his descent from "the tribe of Benjamin," his dignity in the honours of the Pharisee[921] Dialogue of Justin Then he told me frankly both his name and his family. "Trypho," says he, "I am called; and I am a Hebrew of the circumcision,[4] Tertullian An Answer to the Jews For the occasion, indeed, of claiming Divine grace even for the Gentiles derived a pre-eminent fitness from this fact, that the man who set up to vindicate CoWs Law as his own was of the Gentiles, and not a Jew "of the stock of the Israelites."[2] The Testaments of the Twelve Patriarchs XII 11. And I shall no longer be called a ravening wolf[8] Tertullian Against Marcion Book V -he now reckons to be only "loss" to himself;[922] Epistle of Ignatius to the Antiochians that I "may win Christ."[35] Tertullian Against Marcion Book V it was not the God of the Jews, but their stupid obduracy, which he repudiates. These are also the things "which he counts but dung for the excellency of the knowledge of Christ"[923] Tertullian Of Patience , for the purpose of "winning the Lord; "[137] Tertullian To His Wife Book II by the believer."[13] Origen Commentary on Matthew Book X For what seek ye? Or what does every one that seeketh find? I venture to answer, pearls and the pearl which he possesses, who has given up all things, and counted them as loss; "for which," says Paul, "I have counted all things but loss that I may win Christ; "[37] may receive, when freed from a tutor and stewards and guardians, the patrimony corresponding to the very costly pearl, and to that which is perfect, which on its coming does away with that which is in part, when one is able to receive "the excellency of the knowledge of Christ,"[42] Tertullian Against Marcion Book V Christ, "the righteousness which is of God."[924] The First Epistle of Clement Concerning Virginity not workmen who imitate the children of light, while they are not light but darkness-"men whose end is destruction; "[136] Epistle of Ignatius to the Ephesians For He is my hope; He is my boast; He is my never-failing riches, on whose account I bear about with me these bonds from Syria to Rome, these spiritual jewels, in which may I be perfected through your prayers, and become a partaker of the sufferings of Christ, and have fellowship with Him in His death, His resurrection from the dead, and His everlasting life.[86] Fragments from the Lost Writings of Irenaeus For it renders us like to Christ, if we experience "the power of his resurrection and the fellowship of His sufferings."[68] Origen Against Celsus Book II and this, "Being made conformable to His death,"[177] Irenaeus Against Heresies Book V If, therefore, in the present time, fleshly hearts are made partakers of the Spirit, what is there astonishing if, in the resurrection, they receive that life which is granted by the Spirit? Of which resurrection the apostle speaks in the Epistle to the Philippians: "Having been made conformable to His death, if by any means I might attain to the resurrection which is from the dead."[109] Tertullian On the Resurrection of the Flesh It is in expectation of this for himself that the apostle writes to the Philippians: "If by any means," says he, "I might attain to the resurrection of the dead. Not as though I had already attained, or were already perfect."[156] Methodius Discourse III. Thaleia for thy light is come, and the glory of the Lord is risen upon thee." Now these promises, it is evident to every one, will be fulfilled after the resurrection.[82] Lactantius Divine Institutes Book VII Then they who shall be alive in their bodies shall not die, but during those thousand years shall produce an infinite multitude, and their offspring shall be holy, and beloved by God; but they who shall be raised from the dead shall preside over the living as judges.[145] Acts of Sharbil Sharbil said: Thou hast well done in treating me thus: because I have heard that one of the teachers of the Church hath said,[47] Irenaeus Against Heresies Book IV For we know in part, and we prophesy in part; but when that which is perfect has come, the things which are in part shall be done away."[109] Clement of Alexandria The Instructor Book I Brethren, I count not myself to have apprehended: but this one thing I do, forgetting the things which are behind, and stretching forth to those that are before, I press toward the mark, for the prize of the high calling in Christ Jesus."[106] Tertullian To His Wife Book II Let the one, therefore, have the necessity of continuing; the other, further, even the power of not marrying. Secondly, if, according to the Scripture, they who shall be "apprehended"[20] If these things may happen to those women also who, having attained the faith while in (the state of) Gentile matrimony, continue in that state, still they are excused, as having been "apprehended by God"[47] Tertullian To His Wife Book I But if we listen to the apostle, forgetting what is behind, let us both strain after what is before,[29] Tertullian On Modesty according to Jeremiah; and "forgetful of former things, we are reaching forward,"[53] Archelaus Acts of the Disputation with the Heresiarch Manes in other words, when one reaches forth unto those things which are before, he will forget those which are behind.[581] Novation On the Jewish Meats I address you; and as you press "in your course to the prize of your calling in Christ,"[4] The First Epistle of Clement Concerning Virginity of thy "calling on high"[44] Clement of Alexandria The Instructor Book I And yet he reckons himself perfect, because he has been emancipated from his former life, and strives after the better life, not as perfect in knowledge, but as aspiring after perfection. Wherefore also he adds, "As many of us as are perfect, are thus minded,"[107] Tertullian De Corona And not merely in regard to a judicial sentence, but in regard to every decision in matters we are called on to consider, the apostle also says, "If of anything you are ignorant, God shall reveal it unto you; "[16] Tertullian On Fasting "And if," says (the apostle), "there are matters which ye are ignorant about, the Lord will reveal to you."[81] Hippolytus Exegetical Fragments For, by progressing in virtue, and attaining to better things, "reaching forth to those things which are before,"[37] Cyprian Epistle LXII And because already His second coming draws near to us, His benign and liberal condescension is more and more illuminating our hearts with the light of truth.[46] Epistle of Ignatius to the Philippians "that ye all speak the same thing, being of one mind, thinking the same thing, and walking by the same rule of faith,"[4] Shepherd of Hermas Vision Third And they have always agreed with each other, and been at peace among themselves,[19] Epistle of Ignatius to the Magnesians on which our life both sprang up again, and the victory over death was obtained in Christ, whom the children of perdition, the enemies of the Saviour, deny, "whose god is their belly, who mind earthly things,"[61] Epistle of Ignatius to the Trallians For if they had been branches of the Father, they would not have been "enemies of the cross of Christ,"[86] Epistle of Ignatius to the Antiochians Beware, therefore, of those that hasten to work mischief, those "enemies of the cross of Christ, whose end is destruction, whose glory is in their shame."[26] Clement of Alexandria The Instructor Book II Such are the men who believe in their belly, "whose God is their belly, whose glory is in their shame, who mind earthly things." To them the apostle predicted no good when he said, "whose end is destruction."[54] Tertullian Of Patience which makes the slaves of the belly[171] Tertullian On the Veiling of Virgins Deservedly, therefore, while they do not cover their head, in order that they may be solicited for the sake of glory, they are forced to cover their bellies by the ruin resulting from infirmity. For it is emulation, not religion, which impels them. Sometimes it is that god- their belly[50] Tertullian To His Wife Book I Not one of such women knows how to speak of the good of single-husbandhood; for their "god," as the apostle says, "is their belly; "[96] Cyprian Treatise XII Three Books of Testimonies Against the Jews For our conversation is in heaven, whence also we expect the Saviour, our Lord Jesus Christ, who shall transform the body of our humiliation conformed to the body of His glory."[444] Archelaus Acts of the Disputation with the Heresiarch Manes And again, in the same epistle, he also warns us not to mind earthly things, and tells us that we ought to have our conversation in heaven; from which also we look for the Saviour, our Lord Jesus Christ.[399] Origen Commentary on Matthew Book XI And do not suppose that Paul said that he was truly God; for just as the belly, though it is not the god of those who prize pleasure too highly, being lovers of pleasure rather than lovers of God, is said by Paul to be their god,[123] Epistle of Mathetes to Diognetus They pass their days on earth, but they are citizens of heaven.[22] Shepherd of Hermas Similitude First He says to me, "You know that you who are the servants of God dwell in a strange land; for your city is far away from this one.[2] Clement of Alexandria Stromata Book IV "For the world is crucified to me, and I to the world," the [apostle] says; "and now I live, though in the flesh, as having my conversation in heaven."[16] Tertullian De Corona But as for you, you are a foreigner in this world, a citizen of Jerusalem, the city above. Our citizenship, the apostle says, is in heaven.[54] Tertullian Against Marcion Book III , or citizenship, is in heaven,[357] Tertullian Against Marcion Book V , "such also are they that are earthy"-men again, of course; "therefore as is the heavenly," meaning the Man, from heaven, "such are the men also that are heavenly."[470] of any other than Him to whom the law belonged. "Our conversation," says he, "is in heaven."[925] Tertullian On the Resurrection of the Flesh from whence also we look for our Saviour Jesus Christ, who shall change our body of humiliation, that it may be fashioned like unto His glorious body"[335] Polycrates of Ephesus his other daughter also, who passed her life[6] Origen Commentary on Matthew Book X and, "Our citizenship is in heaven."[81] Origen Commentary on Matthew Book XII we say it as Peter, not by flesh and blood revealing it unto us, but by the light from the Father in heaven shining in our heart, we too become as Peter, being pronounced blessed as he was, because that the grounds on which he was pronounced blessed apply also to us, by reason of the fact that flesh and blood have not revealed to us with regard to Jesus that He is Christ, the Son of the living God, but the Father in heaven, from the very heavens, that our citizenship may be in heaven,[66] Tertullian Against Marcion Book V If, again, Christ in His advent from heaven "shall change the body of our humiliation, that it may be fashioned like unto His glorious body,"[928] Tertullian On the Resurrection of the Flesh It was as full of this splendid example that Paul said: "Who shall change our vile body, that it may be fashioned like unto His glorious body."[429] Origen Against Celsus Book VII also, "Who will change the body of our humiliation."[126] Cyprian Epistle LXXVI All that deformity, detestable and foul to Gentiles, with what splendour shall it be recompensed! This temporal and brief suffering, how shall it be exchanged for the re ward of a bright and eternal honour, when, according to the word of the blessed apostle, "the Lord shall change the body of our humiliation, that it may be fashioned like to the body of His brightness!"[6] Cyprian Treatise VII On the Mortality into the likeness of Christ, and to arrive more quickly to the dignity of heavenly glory, since Paul the apostle announces and says, "For our conversation is in heaven, from whence also we look for the Lord Jesus Christ; who shall change the body of our humiliation, and conform it to the body of His glory? "[44] Methodius From the Discourse on the Resurrection The transformation, he says, is the restoration into an impassible and glorious state. For now the body is a body of desire and of humiliation,[110] Origen Commentary on Matthew Book XII since He formerly became conformed to "the body of our humiliation,"[190] Origen Commentary on Matthew Book XIII with "the body of humiliation," and do all things that they may become worthy to be found in the mystery of the resurrection, when God shall fashion anew the body of humiliation not of all, but of those who have been truly made disciples to Christ, so that it may be conformed to the body of the glory of Christ.[140]