Tertullian Against Marcion Book V ), yet "the blessed God," (who is "the Father) of our Lord Jesus Christ,"[489] may be claimed for (Marcion's) sterile god, how much more for the Creator? To none other than Him is it suitable, who is also "the Father of mercies,"[492] Constitutions of the Holy Apostles Book VIII ise; who alone art the most high; who art by nature invisible; whose knowledge is without beginning; who only art good, and beyond compare; who knowest all things before they are; who art acquainted with the most secret things; who art inaccessible, and without a superior; the God and Father of Thy only begotten Son, of our God and Saviour; the Creator of the whole world by Him; whose providence provides for and takes the care of all; the Father of mercies, and God of all consolation;[48] Tertullian On the Resurrection of the Flesh : "For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed above measure, above strength, insomuch that we despaired even of life."[353] Clement of Alexandria Stromata Book I "That we should trust not in ourselves, but in God who raiseth the dead," says the apostle, "who delivered us from so great a death, that our faith should not stand in the wisdom of men, but in the power of God." "For the spiritual man judgeth all things, but he himself is judged of no man."[121] Clement of Alexandria Stromata Book IV "For our rejoicing is this, the testimony of a good conscience, that in holiness and sincerity we know God" by this inconsiderable instance exhibiting the work of love, that "not in fleshly wisdom, but by the grace of God, we have had our conversation in the world."[141] 1 Clement neither walks in the ordinances of His appointment, nor acts a part becoming a Christian,[15] Tertullian On Baptism But if repentance is a thing human, its baptism must necessarily be of the same nature: else, if it had been celestial, it would have given both the Holy Spirit and remission of sins. But none either pardons sins or freely grants the Spirit save God only.[102] Pseudo-Gregory Thaumaturgus A Sectional Confession of Faith And again, in that epistle he makes this explanation: "Now He which stablisheth us with you in Christ, and hath anointed us, is God, who hath also sealed us, and given the earnest of the Spirit in our hearts."[81] neither walks in the ordinances of His appointment, nor acts a part becoming a Christian,[17] Theophilus to Autolycus Book III Wherefore such men have necessarily lost the wisdom of God, and have not found the truth.If you please, then, study these things carefully, that you may have a compendium[56] Tertullian On the Resurrection of the Flesh "earnest; "[416] Five Books in Reply to Marcion A pledge;[108] Acts of Paul and Thecla I am afraid lest another temptation come upon thee worse than the first, and that thou withstand it not, but be cowardly. And Thecla said: Only give me the seal[18] Dionysius Extant Fragments Part I And when you have examined this opinion of mine, my most intelligent son, you will write back to me your notion of these matters, and let me know whatever may seem to you to be just and preferable, and whether you approve of my judgment in these things.[165] Tertullian On Modesty But if ye shall have forgiven any, so (do) I; for I, too, if I have forgiven ought, have forgiven in the person of Christ, lest we be overreached by Satan, since we are not ignorant of his injections."[126] Cyprian Epistle XII privilege with God, if they should be seized with any misfortune and peril of sickness, should, without waiting for my presence, before any presbyter who might be present, or if a presbyter should not be found and death begins to be imminent, before even a deacon, be able to make confession of their sin, that, with the imposition of hands upon them for repentance, they should come to the Lord with the peace which the martyrs have desired, by their letters to us, to be granted to them.[3] Cyprian Epistle LIV Even those things which are committed against God I do not investigate with the full judgment of religion. I almost sin myself, in remitting sins[58] Pseudo-Cyprian Exhortation to Repentance Also in the same place of this very matter: "But if ye have forgiven anything to any one, I also forgive him; for I also forgave what I have forgiven for your sakes in the person of Christ, that we may not be circumvented by Satan, for we are not ignorant of his wiles."[52] Hippolytus Refutation of All Heresies Book VI The Father, on the other hand, alone, without copulation, has produced (an offspring). She wished to emulate the Father,[67] Clement of Alexandria The Instructor Book II For we are to God a sweet savour of the Lord, in them that are saved, and them that are lost; to one a savour of death unto death, to the other a savour of life unto life."[160] Irenaeus Against Heresies Book IV For the apostle does also say in the Second [Epistle] to the Corinthians: "For we are unto God a sweet savour of Christ, in them which are saved, and in them which perish: to the one indeed the savour of death unto death, but to the other the savour of life unto life.[407] Origen Against Celsus Book I tive power, such as a faculty of vision which can naturally see things that are better than bodies, among which are ranked the cherubim and seraphim; and a faculty of hearing which can perceive voices which have not their being in the air; and a sense of taste which can make use of living bread that has come down from heaven, and that giveth life unto the world; and so also a sense of smelling, which scents such things as leads Paul to say that he is a sweet savour of Christ unto God;[80] The Letter of the Churches of Vienna and Lugdunum And they breathed at the same time the fragrance of Christ,[21] Epistle of Ignatius to the Trallians bearing about the name of Christ in deceit, and "corrupting the word"[35] Irenaeus Against Heresies Book IV " In this strain also the Apostle Paul, inasmuch as he had a good conscience, said to the Corinthians: "For we are not as many, who corrupt the Word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ; "[371] Irenaeus Against Heresies Book V And that the Spirit lays hold on the flesh, he says in the same Epistle, "That ye axe the epistle of Christ, ministered by us, inscribed not with ink, but with the Spirit of the living God, not in tables of stone, but in the fleshly tables of the heart."[108] Origen Commentary on Matthew Book XII gs above; and, in order that these might be set up, it was necessary that He should go unto the Jerusalem below, and there suffer many things from the elders in it, and the chief priests and scribes of the people, in order that He might be glorified by the heavenly elders who could receive his bounties, and by diviner high-priests who are ordained under the one High-Priest, and that He might be glorified by the scribes of the people who are occupied with letters "not written with ink"[138] Origen Against Celsus Book VI " For it is the custom of Scripture to give to "intelligent beings" the names of "spirits" and "spiritual things," by way of distinction from those which are the objects of "sense; "as when Paul says, "But our sufficiency is of God; who hath also made us able ministers of the New Testament; not of the letter, but of the spirit; for the letter killeth, but the spirit giveth life,"[366] Tertullian Against Marcion Book V Therefore "the New Testament" will appertain to none other than Him who promised it-if not "its letter, yet its spirit; "[501] Even if "the letter killeth, yet the Spirit giveth life; "[503] Tertullian On Modesty yet (he means) according to "the law of the letter,"[193] Origen de Principiis Book I It is the custom of sacred Scripture, when it wishes to designate anything opposed to this gross and solid body, to call it spirit, as in the expression, "The letter killeth, but the spirit giveth life,"[6] Origen Against Celsus Book VII " Yet evidently the prophet is not saying things which are contradictory of each other. Paul in like manner says, that "the letter killeth, and the spirit giveth life,"[29] Archelaus Acts of the Disputation with the Heresiarch Manes as Paul, too, has given these further testimonies, that "the letter killeth, and quickeneth no man,"[241] For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth. For if that which shall be done away is glorious, much more that which remaineth is glorious."[431] Methodius Oration Concerning Simeon and Anna Set me free from the yoke of condemnation, and place me under the yoke of justification. Deliver me from the yoke of the curse, and of the letter that killeth;[73] Origen Commentary on John Book IV to deliver the word not to Barbarians only, but also to Greeks, and not only to the unwise, who would easily agree with him, but also to the wise. For he was made sufficient[6] Tertullian Against Marcion Book V He alludes to Moses' veil, covered with which "his face could not be stedfastly seen by the children of Israel."[507] Since he did this to maintain the superiority of the glory of the New Testament, which is permanent in its glory, over that of the Old, "which was to be done away,"[508] Origen Against Celsus Book VII Paul in like manner, when he wishes to disparage the law taken literally, says, "If the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance, which glory was to be done away; how shall not the ministration of the Spirit be rather glorious? "[31] Archelaus Acts of the Disputation with the Heresiarch Manes and that "the law is the ministration of death,"[242] For if we reckon that man is justified without the works of the law, and if Abraham was counted righteous, how much more shall those obtain righteousness who have fulfilled the law which contains the things that are expedient for men? And seeing that you have made mention only of three several scriptures, in terms of which the apostle has declared that "the law is a ministration of death,"[251] in letters on the stones, was made in glory, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away; "[496] Origen Commentary on Matthew Book X and old things, things "written and engraven on stones,"[89] Origen Commentary on Matthew Book XI For since there are two things to be understood in regard to the law, the ministration of death which was engraven in letters[131] Origen Commentary on Matthew Book X But "that which hath been made glorious hath not been made glorious in this respect by reason of the glory that surpasseth; "[39] Archelaus Acts of the Disputation with the Heresiarch Manes This, therefore, is the word of censure upon the children of Israel, because they read Moses and yet do not understand him, and refuse to turn to the Lord; for it is He that was prophesied of by Moses as about to come. This, then, is the veil which was placed upon the face of Moses,[504] Shepherd of Hermas Commandment Twelfth but their hearts hardened,[12] Clement of Alexandria Stromata Book IV So far the apostle respecting knowledge; and in the second Epistle to the Corinthians he calls the common "teaching of faith" the savour of knowledge. "For unto this day the same veil remains on many in the reading of the Old Testament,"[142] Tertullian Against Marcion Book V is superiority possible where was previously the thing over which superiority can be affirmed. But then he says, "But their minds were blinded"[509] Cyprian Treatise XII Three Books of Testimonies Against the Jews Also in the second Epistle to the Corinthians: "Their minds are blinded even unto this day, by this same veil which is taken away in Christ, while this same veil remains in the reading of the Old Testament, which is not unveiled, because it is made void in Christ; and even to this day, if at any time Moses is read, the veil is upon their heart. But by and by, when they shall be turned unto the Lord, the veil shall be taken away."[33] Archelaus Acts of the Disputation with the Heresiarch Manes Nevertheless, when it shall turn to the Lord, the veil shall be taken away. Now the Lord is that Spirit."[503] Origen Commentary on John Book X But the disciples go and find the ass tied and loose it, for it cannot have Jesus on account of the covering that is laid upon it by the law.[84] Tertullian Against Marcion Book V Of Israel he says, Even unto this day the same veil is upon their heart; "[511] Origen de Principiis Book I " The apostle, moreover, says, "Even unto this day, when Moses is read, the veil is upon their heart: nevertheless, when it shall turn to the Lord, the veil shall be taken away: and where the Spirit of the Lord is, there is liberty."[7] Origen Against Celsus Book V agree about the meaning of their contents; for we do not regulate our lives like the Jews, because we are of opinion that the literal acceptation of the laws is not that which conveys the meaning of the legislation. And we maintain, that "when Moses is read, the veil is upon their heart,"[190] Pseudo-Gregory Thaumaturgus A Sectional Confession of Faith But we all with open face beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord."[82] Tertullian Against Marcion Book V e predictions of Moses relating to Christ, in whom it was their duty to believe through him, are as yet unfulfilled? What had the apostle of a strange Christ to complain of, if the Jews failed in understanding the mysterious announcements of their own God, unless the veil which was upon their hearts had reference to that blindness which concealed from their eyes the Christ of Moses? Then, again, the words which follow, But when it shall turn to the Lord, the evil shall be taken away,"[512] Origen Commentary on Matthew Book XI were the plant which the heavenly Father planted; but those who were not such, but guarded with care the letter which killeth only, were not a plant of God but of him who hardened their heart, and put a veil over it, which veil had power over them so long as they did not turn to the Lord; "for if any one should turn to the Lord, the veil is taken away, and the Lord is the Spirit."[134] Origen Against Celsus Book VI that we are to worship the Father, but "in truth," which "came by Jesus Christ," after the giving of the law by Moses. For when we turn to the Lord (and the Lord is a Spirit[371] A Treatise of Novatian Concerning the Trinity "And where the Spirit of the Lord is, there is liberty."[256] Tertullian Against Marcion Book V of the heart, which in the Jews had been covered with a veil), "beholding Christ, are changed into the same image, from that glory" (wherewith Moses was transfigured as by the glory of the Lord) "to another glory."[513] By thus setting forth the glory which illumined the person of Moses from his interview with God, and the veil which concealed the same from the infirmity of the people, and by superinducing thereupon the revelation and the glory of the Spirit in the person of Christ-"even as," to use his words, "by the Spirit of the Lord"[514] Methodius Oration Concerning Simeon and Anna Today the accomplishment of that ancient and true counsel is, in fact and deed, gloriously manifested to the world. Today, without any covering,[2] Origen Commentary on Matthew Book XII Many then will say to the Saviour, "Thou art the Christ, the Son of the living God; "but not all who say this will say it to Him, as not at all having learned it by the revelation of flesh and blood but by the Father in heaven Himself taking away the veil that lay upon their heart, in order that after this "with unveiled face reflecting as a mirror the glory of the Lord"[76] Tertullian On Modesty peace to an incestuous fornicator, he should forthwith have proceeded to accumulate exhortations about turning away from impurities, about pruning away of blemishes, about exhortations to deeds of sanctity, as if he had decreed nothing of a contrary nature just before? Compare, in short, (and see) whether it be his province to say, "Wherefore, having this ministration, in accordance with (the fact) that we have obtained mercy, we faint not; but renounce the secret things of disgrace,"[157] Irenaeus Against Heresies Book III As to their affirming that Paul said plainly in the Second [Epistle] to the Corinthians, "In whom the god of this world hath blinded the minds of them that believe not,"[51] Irenaeus Against Heresies Book IV In accordance with this word, therefore, does the apostle say, in the Second the] to the Corinthians: "In whom the this world hath blinded the minds of them that believe not, lest the light of the glorious Gospel of Christ should shine [unto them]."[413] Fragments from the Lost Writings of Irenaeus god of the world; "[97] Tertullian Against Marcion Book V The latter method has been adopted by Marcion, by reading the passage which follows, "in whom the God of this world,"[516] ) of the Lord here is Christ. Wherefore the apostle said above: Christ, who is the image of God."[534] .[784] Tertullian On Modesty who, after wandering far from his Father, squanders, by living heathenishly, the "substance" received from God his Father,-(the substance), of course, of baptism-(the substance), of course, of the Holy Spirit, and (in consequence) of eternal hope; if, stripped of his mental "goods," he has even handed his service over to the prince of the world[103] Origen de Principiis Book IV If any one, indeed, venture to ascribe essential corruption to Him who was made after the image and likeness of God, then, in my opinion, this impious charge extends even to the Son of God Himself, for He is called in Scripture the image of God.[65] Archelaus Acts of the Disputation with the Heresiarch Manes and the god and prince of the age of this world, who blinds the minds of men that they may not be obedient to the truth in the Gospel of Christ?[107] Then Manes made the following reply to him: And what manner of God now is it that blinds one? For it is Paul who uses these words: "In whom the God of this world hath blinded the minds of them which believe not, lest the light of the-Gospel should shine in them."[716] Lactantius Divine Institutes Book II in man, those things which belong to God occupy the higher part, namely the soul, which has dominion over the body; but those which belong to the devil occupy the lower[183] He plainly prohibited them from doing that which He knew that they would do, that they might entertain no hope of pardon. Therefore, while they abode among men, that most deceitful ruler[208] Origen Commentary on Matthew Book XI by him who is deified by the sons of this world, and on this account is called by Paul the god of this world.[122] Who are such? The Pharisees, whose minds the god of this world hath blinded as they are unbelieving, because they have not believed in Jesus Christ; and he hath blinded them so that the "light of the Gospel of the glory of God in the face of Christ should not dawn upon them."[127] Tertullian Against Marcion Book V Now he did not observe how much this clause of the sentence made against him: "For God, who commanded the light to shine out of darkness, hath shined in our hearts, to (give) the light of the knowledge (of His glory) in the face of (Jesus) Christ."[528] Tertullian On the Resurrection of the Flesh Now, if you will examine the words which precede the passage where mention is made of the outward and the inward man, will you not discover the whole truth, both of the dignity and the hope of the flesh? For, when he speaks of the "light which God hath commanded to shine in our hearts, to give the light of the knowledge of the glory of the Lord in the person of Jesus Christ,"[289] Origen Against Celsus Book VI ), and maketh him a light of the world: "For this light shone in our hearts, to give the light of the glorious Gospel of God in the face of Christ Jesus."[23] Methodius Discourse X. Domnina So also the mercies of God entirely dissolve death, and assist the human race, and nourish the light of the heart.[2] Lactantius Divine Institutes Book II because He was made from the earth. Finally, Plato says that the human form[154] Clement of Alexandria Who is the Rich Man that Shall Be Saved? And they rave about the carcase, which they despise as weak, being blind to the wealth within; knowing not what a "treasure in an earthen vessel"[61] Tertullian Against Marcion Book V Since therefore he said, that the Gentiles were without God, whilst their god was the devil, not the Creator, it is clear that he must be understood to be the lord of this world, whom the Gentiles received as their god-not the Creator, of whom they were in ignorance. But how does it happen, that "the treasure which we have in these earthen vessels of ours"[537] Tertullian Of Patience -earthen vessels.[105] Origen Commentary on John Book IV accordingly to be rude in speech but not in knowledge; for we must consider that the other Apostles would have said this, too, as well as Paul. As for the text,[3] Clement of Alexandria Stromata Book IV Only let us preserve free-will and love: "troubled on every side, yet not distressed; perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed."[195] Tertullian Against Marcion Book V Rather, dishonour and weakness will accrue to him, because the earthen vessels with which he had nothing to do have received all the excellency! Well, then, if it be in these very earthen vessels that he tells us we have to endure so great sufferings,[538] Tertullian Scorpiace He also says, in verses occurring in a previous part of the epistle: "Our condition is such, that we are troubled on every side, yet not distressed; and are in need, but not in utter want; since we are harassed by persecutions, but not forsaken; it is such that we are east down, but not destroyed; always bearing about in our body the dying of Christ."[99] Irenaeus Against Heresies Book V For if we who live are delivered unto death for Jesus' sake, it is that the life of Jesus may also be manifested in our mortal flesh."[107] Tertullian Against Marcion Book V (Marcion's) god is really ungrateful and unjust, if he does not mean to restore this same I substance of ours at the resurrection, wherein so much has been endured in loyalty to him, in which Christ's very death is borne about, wherein too the excellency of his power is treasured.[540] For he gives prominence to the statement, "That the life also of Christ may be manifested in our body,"[541] Tertullian On the Resurrection of the Flesh Jesus Christ"[291] Origen Against Celsus Book VII by the spirit, and "to bear about in his body the dying of Jesus; "[87] Origen Commentary on John Book I "We are buried with Christ through baptism and have risen again with Him," but much rather when a man, having laid off all about him that belongs to death, walks in the newness of life which belongs to Him, the Son, while here. We always[133] For since we were not helped by His original life, sunk as we were in sin, He came down into our deadness in order that, He having died to sin, we,[159] Origen Commentary on Matthew Book XIII One, expounding the word of the Saviour here after the simple method, might say that, if any one who is a man mortifies the lusts of manhood, putting to death by the spirit the deeds of the body, and" always bearing about in the body the putting to death of Jesus,"[104] Irenaeus Against Heresies Book V and, "That the life of Jesus may be made manifest in our mortal flesh; "[114] Tertullian Against Marcion Book V -in other words, not to the present, but to the future? But if it be of the future life of Christ that he speaks, intimating that it is to be made manifest in our body,[543] Tertullian On the Resurrection of the Flesh But lest any one should here object, that the life of Jesus has even now to be manifested in our body by the discipline of holiness, and patience, and righteousness, and wisdom, in which the Lord's life abounded, the most provident wisdom of the apostle inserts this purpose: "For we which live are alway delivered unto death for Jesus' sake, that His life may be manifested in our mortal body."[295] Epistle of Mathetes to Diognetus they are in lack of all things, and yet abound in all; they are dishonoured, and yet in their very dishonour are glorified. They are evil spoken of, and yet are justified; they are reviled, and bless;[25] A Treatise of Novatian Concerning the Trinity Moreover, the Apostle Paul says, "Having the same Spirit; as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak."[246] Epistle of Polycarp to the Philippians But He who raised Him up from the dead will raise[14] Tertullian De Spectaculis What fellowship has light with darkness, life with death?[26] Tertullian Against Marcion Book V then he has clearly predicted the resurrection of the flesh.[544] Tertullian Against Marcion Book V does he here speak? Of that which we are now living? Then how is it, that in the words which follow he exhorts us not to the things which are seen and are temporal, but to those which are not seen and are eternal[542] He says, too, that "our outward man perishes,"[545] not meaning by an eternal perdition after death, but by labours and sufferings, in reference to which he previously said, "For which cause we will not faint."[546] Tertullian On the Resurrection of the Flesh it is yet designated by the same apostle as "the outward man,"[93] Well, then, heresies finding that the apostle had mentioned two "men"-"the inner man," that is, the soul, and "the outward man," that is, the flesh-awarded salvation to the soul or inward man, and destruction to the flesh or outward man, because it is written (in the Epistle) to the Corinthians: "Though our outward man decayeth, yet the inward man is renewed day by day."[261] Martyrdom Of the Holy Confessors Besides, it is against nothing whatever but the body that thou takest up arms: for what possible harm couldst thou do to the soul? since, as long as it resides in the body, it proves superior to torture; and, when it takes its departure, the body has no feeling whatever left. For, "the more our outward man is destroyed, the more is our inward man renewed day by day;[7] Origen Commentary on Matthew Book X Perhaps, then, the man who is a householder is Jesus Himself, who brings forth out of His treasury, according to the time of the teaching, things new, things spiritual, which also are always being renewed by Him in the "inner man" of the righteous, who are themselves always being renewed day by day,[88] Tertullian On the Resurrection of the Flesh says: "For our light affliction, which is but for a moment, worketh for as a far more exceeding and eternal weight of glory; while we look not at the things which are seen," that is, our sufferings, "but at the things which are not seen," that is, our rewards: "for the things which are seen are temporal, but the things which are not seen are eternal."[265] Origen Against Celsus Book VI eover, educated by these words, and longing after things "supra-mundane" and "super-celestial," and doing his utmost for their sake to attain them, says in the second Epistle to the Corinthians: "For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are unseen are eternal."[106] Acts and Martyrdom of the Holy Apostle Andrew Be ye therefore rather prepared for this, that through temporary afflictions ye may attain to everlasting rest, and may flourish for ever, and reign with Christ.[13] Epistle of Ignatius to the Romans "For the things which are seen are temporal, but the things which are not seen are eternal."[21] Clement of Alexandria The Instructor Book III But us the Word enjoins "to look not on the things that are seen, but the things that are not seen; for the things that are seen are temporal, but the things that are not seen are eternal."[15] Clement of Alexandria Who is the Rich Man that Shall Be Saved? With such persecution, if you have worldly wealth, if you have brothers allied by blood and other pledges, abandon the whole wealth of these which leads to evil; procure peace for yourself, free yourself from protracted persecutions; turn from them to the Gospel; choose before all the Saviour and Advocate and Paraclete of your soul, the Prince of life. "For the things which are seen are temporary; but the things which are not seen are eternal."[32] Origen de Principiis Book II For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens."[26] Origen de Principiis Book III Since, then, those things "which are seen are temporal, but those things which are not seen are eternal,"[412] Origen Against Celsus Book VI " And yet, indeed, if we have regard to the words, "Looking not at the things which are seen, but at the things which are not seen; "[304] Excerpts of Theodotus and corporeal and external good things are temporary; "but the things which are unseen are eternal."[24] Origen Commentary on Matthew Book XIII For it hated us from the time when we no longer "look at the things which are seen, but at the things which are not seen,"[132] Clement of Alexandria Stromata Book IV For we that are in this tabernacle do groan, desiring to be clothed upon with our house which is from heaven: if so be that being clothed we shall not be found naked. For we by sight,"[245] Tertullian Against Marcion Book V As to the house of this our earthly dwelling-place, when he says that "we have an eternal home in heaven, not made with hands,"[549] Tertullian On the Resurrection of the Flesh It is still the same sentiment which he follows up in the passage in which he puts the recompense above the sufferings: "for we know; "he says, "that if our earthly house of this tabernacle were dissolved, we have a house not made with hands, eternal in the heavens; "[269] Tertullian On the Apparel of Women Book II with a view to the new house of the Lord[59] Five Books in Reply to Marcion 340 Thus did he speak of "flesh." In fine, he said[111] Origen de Principiis Book II For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens."[26] Origen de Principiis Book III Respecting the body also, the apostle has said, "We have a house not made with hands, eternal in the heavens,"[411] Origen Against Celsus Book VII Celsus next assails the doctrine of the resurrection, which is a high and difficult doctrine, and one which more than others requires a high and advanced degree of wisdom to set forth how worthy it is of God; and how sublime a truth it is which teaches us that there is a seminal principle lodged in that which Scripture speaks of as the "tabernacle" of the soul, in which the righteous "do groan, being burdened, not for that they would be unclothed, but clothed upon."[67] Then, again, as there is "a tabernacle" and "an earthly house" which is in some sort necessary for this tabernacle, Scripture teaches us that "the earthly house of this tabernacle shall be dissolved," but that the tabernacle shall "be clothed upon with a house not made with hands, eternal in the heavens."[68] Methodius From the Discourse on the Resurrection Now the followers of Origen bring forward this passage, "For we know that if our earthly house of this tabernacle were dissolved,"[88] Martyrdom Of the Holy Confessors For this is the crowning point of our hope, that we shall leave behind our present dwelling, which is but for a time, and depart to one that will last forever. For we have "a tabernacle not made with hands"[10] Tertullian Against Marcion Book V He treats of this subject in order to offer consolation against the fear of death and the dread of this very dissolution, as is even more manifest from what follows, when he adds, that "in this tabernacle of our earthly body we do groan, earnestly desiring to be clothed upon with the vesture which is from heaven,[551] Tertullian On the Resurrection of the Flesh For the apostle makes a distinction, when he goes on to say, "For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven, if so be that being clothed we shall not be found naked; "[272] Methodius From the Discourse on the Resurrection the apostle here calls "clothing."[93] Tertullian On the Resurrection of the Flesh we be not found naked."[282] Irenaeus Against Heresies Book II How is it possible, therefore, that that seed should be after images of the angels, seeing it has obtained a form after the likeness of men? Why, again, since it was of a spiritual nature, had it any need of descending into flesh? For what is carnal stands in need of that which is spiritual, if indeed it is to be saved, that in it it may be sanctified and cleared from all impurity, and that what is mortal may be swallowed up by immortality;[108] Irenaeus Against Heresies Book IV Still further did He also make it manifest, that we ought, after our calling, to be also adorned with works of righteousness, so that the Spirit of God may rest upon us; for this is the wedding garment, of which also the apostle speaks, "Not for that we would be unclothed, but clothed upon, that mortality might be swallowed up by immortality."[580] Irenaeus Against Heresies Book V This earnest, therefore, thus dwelling in us, renders us spiritual even now, and the mortal is swallowed up by immortality.[48] He who has perfected us for this very thing is God, who also has given unto us the earnest of the Spirit."[104] Tertullian Against Marcion Book V with an unwillingness to be unclothed, but (we wish)to be clothed upon."[554] It was accordingly not without good reason that he described them as "not wishing indeed to be unclothed," but (rather as wanting) "to be clothed upon; "[563] "that this moral (body) might be swallowed up of life,"[565] Tertullian On the Resurrection of the Flesh Lastly, even if everything that is mortal in all the dead shall then be found decayed-at any rate consumed by death, by time, and through age,-is there nothing which will be "swallowed up of life,"[280] Then, again, questions very often are suggested by occasional and isolated terms, just as much as they are by connected sentences. Thus, because of the apostle's expression, "that mortality may be swallowed up of life "[417] Tertullian To His Wife Book I and as a testimony of (our) faith; as a commendation of this flesh of ours, which is to be sustained for the "garment of immortality,"[73] Pseudo-Gregory Thaumaturgus A Sectional Confession of Faith Now He that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit."[83] Methodius From the Discourse on the Resurrection will receive our souls; so when this perishable life shall be dissolved, we shall have the habitation which is before the resurrection-that is, our souls shall he with God, until we shall receive the new house which is prepared for us, and which shall never fall. Whence also "we groan," "not for that we would be unclothed," as to the body, "but clothed upon"[95] Origen Commentary on Matthew Book XIII For the saints while "in the tabernacle, do groan being burdened"[139] Tertullian Against Marcion Book V This is why he shows us how much better it is for us not to be sorry, if we should be surprised by death, and tells us that we even hold of God "the earnest of His Spirit"[566] Tertullian On the Resurrection of the Flesh between God and man," He keeps in His own self the deposit of the flesh which has been committed to Him by both parties-the pledge and security of its entire perfection. For as "He has given to us the earnest of the Spirit, "[383] "earnest; "[416] Tertullian On Baptism But if repentance is a thing human, its baptism must necessarily be of the same nature: else, if it had been celestial, it would have given both the Holy Spirit and remission of sins. But none either pardons sins or freely grants the Spirit save God only.[102] Tertullian Against Marcion Book V (pledged as it were thereby to have "the clothing upon," which is the object of our hope), and that "so long as we are in the flesh, we are absent from the Lord; "[567] Tertullian On the Resurrection of the Flesh In the same way, when he says, "Therefore we are always confident, and fully aware, that while we are at home in the body we are absent from the Lord; for we walk by faith, not be sight,"[283] Origen Against Celsus Book VII and, "Whilst we are in our home in the body, we are away from our home in the Lord; "wherefore "we are well content to go from our home in the body, and to come to our home with the Lord."[129] Origen Commentary on Matthew Book XIV and consider that he calledthe going of the householder into another country the time at which "we are at home in the body butabsent from the Lord; "[87] Clement of Alexandria The Instructor Book III If, then, the Lord counts the natural beauty of the body inferior to that of the soul, what thinks He of spurious beauty, rejecting utterly as He does all falsehood? "For we walk by faith, not by sight."[17] Clement of Alexandria Stromata Book V "For we walk by faith, not by sight,"[80] Methodius From the Discourse on the Resurrection For the "house in heaven," with which we desire to be "clothed," is immortality; with which, when we are clothed, every weakness and mortality will be entirely "swallowed up" in it, being consumed by endless life. "For we walk by faith, not by sight; "[96] Tertullian Against Marcion Book V "rather to be absent from the body and to be present with the Lord,"[569] Clement of Alexandria Stromata Book IV And comparison obtains in the case of things that fall under resemblance; as the more valiant man is more valiant among the valiant, and most valiant among cowards. Whence he adds, "Wherefore we strive, whether present or absent, to be accepted with Him,"[246] Tertullian On the Resurrection of the Flesh Then he says even to all: "We therefore earnestly desire to be acceptable unto God, whether absent or present; for we must all appear before the judgment-seat of Christ Jesus."[286] Epistle of Polycarp to the Philippians for we are before the eyes of our Lord and God, and "we must all appear at the judgment-seat of Christ, and must every one give an account of himself."[40] Clement of Alexandria Stromata Book III Non intelligunt ergo, ut videtur, quod "omnes nos oportet manifestari ante tribunal Christi, ut referat unusquisque per corpus ea quae fecit, sire bonum, sive malum: "[100] "Quare si quis est in Christo, nova creatura est," nec amplius peccatis dedita: "Vetera praeterierunt," vitam antiquam exuimus: "Ecce enim nova facta sunt,"[101] Tertullian The Prescription Against Heretics These evidences, then, of a stricter discipline existing among us, are an additional proof of truth, from which no man can safely turn aside, who bears in mind that future judgment, when "we must all stand before the judgment-seat of Christ,[450] Tertullian Against Marcion Book V In this view it is that he informs us how "we must all appear before the judgement-seat of Christ, that every one may receive the things done in his body, according as he hath done either good or bad."[570] God? But by mentioning both the judgment-seat and the distinction between works good and bad, he sets before us a Judge who is to award both sentences,[572] Tertullian On the Resurrection of the Flesh "That every one," as he goes on to say, "may receive the things done in his body, according to that he hath done, whether it be good or bad."[287] Still, although liberated from their offices, they will be yet preserved for judgment, "that every one may receive the things done in his body."[465] Origen de Principiis Book III And how can he add that statement, "We must all stand before the judgment-seat of Christ, that every one of us may receive in his body, according to what he hath done, whether it be good or bad? "[221] "For we must all appear before the judgment-seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad,"[229] Cyprian Treatise XII Three Books of Testimonies Against the Jews So too in the second Epistle of Paul to the Corinthians: "We must all appear before the judgment-seat of Christ, that every one may bear the things proper to his body, according to those things which he hath done, whether they be good or evil."[308] Also in the second Epistle of Paul to the Corinthians: "We must all be manifested before the tribunal of Christ, that every one may bear again the things which belong to his own body, according to what he hath done, whether good or evil."[652] The History of Joseph the Carpenter For as no one shall escape death, so also the works of every man shall be laid open on the day of judgment, whether they have been good or evil.[7] Origen Commentary on Matthew Book XII But to us, who occupy a middle position between the perfect man add the apostate, when we stand before the judgment-seat of Christ,[198] Origen Commentary on Matthew Book XIII For if "we must all stand before the judgment-seat of Christ, that each one may receive the things done in the body, according to what he hath done, whether it be good or bad,"[202] Cyprian Treatise XI Exhortation to Martyrdom Addressed to Fortunatus And again: "Christ died for all, that both they which live may not henceforth live unto themselves, but unto Him which died for them, and rose again."[47] Origen de Principiis Book II And the pledge of this truth being already received through the Holy Spirit, the apostle said, "Yea, though we have known Christ after the flesh, yet now henceforth know we Him no more."[104] Origen Against Celsus Book VI and announcing Himself as flesh, He calls to Himself those who are flesh, that He may in the first place cause them to be transformed according to the Word that was made flesh, and afterwards may lead them upwards to behold Him as He was before He became flesh; so that they, receiving the benefit, and ascending from their great introduction to Him, which was according to the flesh, say, "Even if we have known Christ after the flesh, yet henceforth know we Him no more."[353] Origen Against Celsus Book VII He also applies to us that epithet "carnal" or "flesh-indulging," "although," as we are wont to say, "we have known Christ after the flesh, yet now henceforth we know Him no more,"[91] Origen Commentary on Matthew Book XI But we, who can truthfully boast that "if we have once known Christ after the flesh, but now no longer do we know Him so,"[177] Epistle of Ignatius to the Magnesians and things in which the Jews make their boast. "Old things are passed away: behold, all things have become new."[47] Epistle of Barnabas the last like the first."[72] Tertullian Against Marcion Book IV does He not turn away from the old state of things? And when by Isaiah He proclaims how "old things were passed away; and, behold, all things, which I am making, are new,"[359] Tertullian Against Marcion Book V Now, if the Creator indeed promised that "the ancient things should pass away,"[47] "If therefore any man be in Christ, he is a new creature; old; things are passed away; behold, all things are become new; "[574] emanated from the Creator, who, while predicting that "old things were to pass away," and that He would "make all things new,"[902] Tertullian On Modesty which was to impart to the waters its own purities-thenceforth, whatever flesh (is) "in Christ"[74] Tertullian On Fasting the apostle unteaches, suppressing the continuance of the Old Testament which has been buried in Christ, and establishing that of the New. But if there is a new creation in Christ,[98] Hippolytus Refutation of All Heresies Book V but a new creature,[29] Hippolytus Refutation of All Heresies Book X to have remodelled the old man[61] Methodius Oration Concerning Simeon and Anna To-day, the most holy assembly, bearing upon its shoulders the heavenly joy that was for generations expected, imparts it to the race of man. "Old things are passed away"[3] With good right, therefore, has the sacred trumpet sounded, "Old things are passed away, behold all things are become new."[9] Constitutions of the Holy Apostles Book VI By whom also we exhort you in the Lord to abstain from your old conversation, vain bonds, separations, observances, distinction of meats, and daily washings: for "old things are passed away; behold, all things are become new."[101] Methodius Oration Concerning Simeon and Anna "Cod was in Christ reconciling the world unto Himself, not imputing their trespasses unto them."[20] The Liturgy of the Blessed Apostles And they respond:- May Christ listen to thy prayers, and be pleased with thy sacrifice, receive thy oblation, and honour thy priesthood, and grant unto us, through thy mediation,[15] Origen Commentary on John Book I These four are, as it were, the elements of the faith of the Church, out of which elements the whole world which is reconciled to God in Christ is put together; as Paul says,[23] Origen Against Celsus Book VIII , and at the same time to unfold the truths of Christianity with such fulness as our purpose requires. And as Paul said, "We are ambassadors for Christ, as though God did beseech you by us,"[1] Origen Against Celsus Book I For it is distinctly clear to us that "He did no sin, neither was guile found in His mouth; and as one who knew no sin,"[138] Origen Against Celsus Book IV nor from "virtue to vice," for "He knew no sin."[64] Archelaus Acts of the Disputation with the Heresiarch Manes : God forbid! Nay, rather, He was made sin for us, taking on Him our sins.[638] Origen Commentary on John Book II We will now, however, go a step further than we did before, and add, that if God made Christ who knew no sin to be sin for us,[77] Clement of Alexandria Stromata Book IV " And, as a consequence, also they ought to yield to men; for it is reasonable, on account of abusive calumnies: Here is the specification: "in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labours, in watchings, in fastings, in pureness, in knowledge, in long-suffering, in kindness, in the Holy Ghost, in love unfeigned, in the word of truth, in the power of God,"[196] The Second Epistle of Clement Concerning Virginity And the brother will say to the married persons who are in that place: We holy men do not eat or drink with women, nor are we waited on by women or by maidens, nor do women wash our feet for us, nor do women anoint us, nor do women prepare our bed for us, nor do we sleep where women sleep, so that we may be without reproach in everything, lest any one should be offended or stumble at us. And, whilst we observe all these things, "we are without offence to every man."[14] Clement of Alexandria Stromata Book I Most admirably, therefore, the apostle says, "In everything approving ourselves as the servants of God; as poor, and yet making many rich; as having nothing, yet possessing all things. Our mouth is opened to you."[8] "I charge thee," he says, writing to Timothy, "before God, and Christ Jesus, and the elect angels, that thou observe these things, without preferring one before another, doing nothing by partiality."[9] Pseudo-Gregory Thaumaturgus A Sectional Confession of Faith And again he says: "Approving ourselves as the ministers of God, in much patience, in afflictions, in necessities."[84] Shepherd of Hermas Similitude Fifth be on your guard against every evil word, and every evil desire, and purify your heart from all the vanities of this world. If you guard against these things, your fasting will be perfect. And you will do also as follows.[9] The Ecclesiastical Canons of the Holy Apostles We command that a bishop, or presbyter, or deacon who receives the baptism, or the sacrifice of heretics, be deprived: "For what agreement is there between Christ and Belial? or what part hath a believer with an infidel? "[20] Pseudo-Gregory Thaumaturgus A Sectional Confession of Faith Then he adds these words: "By kindness, by the Holy Ghost, by love unfeigned, by the word of truth, by the power of God."[85] Clement of Alexandria Stromata Book VI For he who merely abstains from evil conduct is not just, unless he also attain besides beneficence and knowledge; and for this reason some things are to be abstained from, others are to be done. "By the armour of righteousness on the right hand and on the left,"[182] Tertullian On the Resurrection of the Flesh with God? although the apostle speaks of "earthen vessels"[53] Epistle of Mathetes to Diognetus They love all men, and are persecuted by all. They are unknown and condemned; they are put to death, and restored to life.[23] Epistle of Mathetes to Diognetus They are poor, yet make many rich;[24] Shepherd of Hermas Commandment Tenth Cleanse yourself from this wicked grief, and you will live to God; and all will live to God who drive away grief from them, and put on all cheerfulness."[9] Instructions of Commodianus I cannot comprehend all things in a little treatise; the curiosity of the learned men shall find my name in this.[22] 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] Epistle of Ignatius to the Ephesians "What communion hath light with darkness? or Christ with Belial? Or what portion hath he that believeth with an infidel? or the temple of God with idols? "[117] Clement of Alexandria Stromata Book III "Quae est enim participatio justitiae et injustitiae? aut quae luci cure tenebris societas? quae est autem conventio Christo cum Belial? quae pars est fideli cum infideli? quae est autem consensio templo Dei cum idolis?[102] Clement of Alexandria Stromata Book V "Or what communion hath light with darkness? or what concord hath Christ with Belial? or what portion hath the believer with the unbeliever? "[108] Tertullian On Idolatry purposes, "There is nought of communion between light and darkness,"[94] Tertullian Against Marcion Book III could he combine within himself that communion of light and darkness, or truth and error, which the apostle says cannot co-exist?[119] Tertullian On the Apparel of Women Book I ? What commerce have they who are to condemn with them who are to be condemned? The same, I take it, as Christ has with Belial.[20] Cyprian Epistle LXXII how is such a word as that able to give remission of sins, which creeps like a canker to the ears of the hearers? And when they say that there can be no fellowship between righteousness and un-righteousness, no communion between light and darkness,[19] Cyprian Treatise XII Three Books of Testimonies Against the Jews For what participation is there between righteousness and unrighteousness? or what communication hath light with darkness? "[702] Alexander Epistles on the Arian Heresy e can the truth itself and God the Word receive? In what respect can the life and the true light be made better? And if this be so, how much more unnatural is it that wisdom should ever be capable of folly; that the power of God should be con-joined with infirmity; that reason should be obscured by unreason; or that darkness should be mixed up with the true light? And the apostle says, on this place, "What communion hath light with darkness? and what concord hath Christ with Belial? "[19] But they will not prevail; for the truth prevails, and there is no communion betwixt light and darkness, no concord between Christ and Belial.[47] Constitutions of the Holy Apostles Book VIII Let not one of the godly pray with an heretic, no, not in the house. For "what fellowship hath light with darkness? "[174] The Second Epistle of Pope Callistus Whence the apostle says: "What part hath he that believeth with an infidel? or what fellowship hath righteousness with unrighteousness? "[3] Clement of Alexandria Stromata Book III "Quareegredimini e medio ipsorum, et separamini, dicit Dominus, et immundum ne tangatis; et ego vos suscipiam, et ero vobis in patrem, et vos eritis mihi in filios et filias, dicit Dominus omnipotens."[118] Unde etiam Panlus quoque verba dirigens ad eos, qu ierant iis, qui dicti sunt, similes: "Has ergo promissiones habete, inquit, dilecti: mundemus corda nostra ab omni inquinamento carnis et spiritus, perficientes sanctitatem in timore Dei.[119] Clement of Alexandria Stromata Book IV " "And I," He says, "will receive you; and I will be to you for a Father, and ye shall be to Me for sons and daughters, saith the Lord Almighty."[197] Tertullian A Treatise on the Soul but in the apostle's it is "the temple of God,"[307] Tertullian On Modesty For He saith, That I will dwell in you, and will walk in (you), and will be their God, and they shall be to Me a people. Wherefore depart from the midst of them, be separate, and touch not the unclean.'[159] Origen Against Celsus Book VIII And the Word of God, wishing to set this clearly before us, represents God as promising to the righteous, "I will dwell in them, and walk among them; and I will be their God, and they shall be My people."[36] Archelaus Acts of the Disputation with the Heresiarch Manes But if it seems difficult for you to understand this, and if you do not acquiesce in these statements, I may at all events try to make them good by adducing illustrations. Contemplate man as a kind of temple, according to the similitude of Scripture:[158] Constitutions of the Holy Apostles Book VIII es in His law day and night; strengthen them in piety, unite them to and number them with His holy flock; vouchsafe them the layer of regeneration, and the garment of incorruption, which is the true life; and deliver them from all ungodliness, and give no place to the adversary against them; "and cleanse them from all filthiness of flesh and spirit, and dwell in them, and walk in them, by His Christ; bless their goings out and their comings in, and order their affairs for their good."[54] Origen Commentary on Matthew Book X For we eat with blessing the old things,-the prophetic words,-and the old things of the old things,-the words of the law; and, when the new and evangelical words came, living according to the Gospel we bring forth the old things of the letter from before the new, and He sets His tabernacle in us, fulfilling the promise which He spoke, "I will dwell among them and walk in them."[92] Clement of Alexandria Stromata Book V "Wherefore also go forth from the midst of them, and be separated, saith the Lord, and touch not the unclean thing; and I will receive you, and will be to you for a Father, and ye shall be my sons and daughters."[109] Tertullian Against Marcion Book V Again, "Go ye out from the midst of them; touch not the unclean thing; separate yourselves, ye that bear the vessels of the Lord."[830] Tertullian On Modesty If you think this said about a heathen, at all events about believers you have already heard (it said) through Isaiah: "Go out from the midst of them, and be separate, and touch not the impure."[213] Constitutions of the Holy Apostles Book VI And again: "Depart from the midst of them, and separate yourselves, says the Lord, and touch not the unclean thing, and I will receive you."[26] Origen Commentary on John Book I that the apostolic writings are to be pronounced wise and worthy of belief, and that they have great authority, but that they are not on the same level with that "Thus sayeth the Lord Almighty."[12] Clement of Alexandria Stromata Book III Has ergo habentes promissiones, mundemus nos ipsos ab omni inquinamento carnis et spiritus, perficientes sanctitatem in timore Dei."[103] Clement of Alexandria Stromata Book IV " "And I," He says, "will receive you; and I will be to you for a Father, and ye shall be to Me for sons and daughters, saith the Lord Almighty."[197] For this same thing that ye sorrowed after a godly sort, what earnestness it wrought in you; yea, what clearing of yourselves; yea, what compunction; yea, what fear; yea, what desire; yea, what zeal; yea, revenge! In all things ye have showed yourselves clear in the matter."[198] Tertullian Against Marcion Book V When also he (in a later passage) enjoins us "to cleanse ourselves from all filthiness of flesh and blood"[576] Tertullian On Modesty This (thread of discourse) also you spin out, O apostle, when at the very moment you yourself are offering your hand to so huge a whirlpool of impurities; nay, you superadd yet further, 'Having therefore this promise, beloved, cleanse we ourselves out from every defilement of flesh and spirit, perfecting chastity in God's fear.'"[160] Constitutions of the Holy Apostles Book VII Let him that offers himself to baptism learn these and the like things during the time that he is a catechumen; and let him who lays his hands upon him adore God, the Lord of the whole world, and thank Him for His creation, for His sending Christ His only begotten Son, that He might save man by blot-ring out his transgressions, and that He might remit ungodliness and sins, and might "purify him from all filthiness of flesh and spirit,"[185] Constitutions of the Holy Apostles Book VIII es in His law day and night; strengthen them in piety, unite them to and number them with His holy flock; vouchsafe them the layer of regeneration, and the garment of incorruption, which is the true life; and deliver them from all ungodliness, and give no place to the adversary against them; "and cleanse them from all filthiness of flesh and spirit, and dwell in them, and walk in them, by His Christ; bless their goings out and their comings in, and order their affairs for their good."[54] cleanse them from all filthiness of flesh and spirit,[67] And let the bishop say: O God, who art great, and whose name is great, who art great in counsel and mighty in works, the God and Father of Thy holy child Jesus, our Saviour; look down upon us, and upon this Thy flock, which Thou hast chosen by Him to the glory of Thy name; and sanctify our body and soul, and grant us the favour to be "made pure from all filthiness of flesh and spirit,"[121] who didst not disdain that Thy only begotten Son should be born of a woman; who also in the tabernacle of the testimony, and in the temple, didst ordain women to be keepers of Thy holy gates,-do Thou now also look down upon this Thy servant, who is to be ordained to the office of a deaconess, and grant her Thy Holy Spirit, and "cleanse her from all filthiness of flesh and spirit,"[139] Irenaeus Against Heresies Book IV "We have injured no man, corrupted no man, circumvented no man."[372] Methodius Oration Concerning Simeon and Anna Let the earth also cause compassion to spring up to its inhabitants; for I am filled with comfort; I am exceeding joyful since I have seen Thee, the Saviour of men.[58] Tertullian On the Resurrection of the Flesh Accordingly, when he is going to assign afflictions to the flesh as its especial liability-according to the statement he had already made-he says, "When we were come into Macedonia, our flesh had no rest; "[267] Shepherd of Hermas Commandment Tenth This grief, then, appears to be accompanied by salvation, because the man, after having done a wicked deed, repented.[3] Pseudo-Cyprian Exhortation to Repentance Paul to the Corinthians: "For the sorrow which is according to God worketh a stedfast repentance unto salvation, but the sorrow of the world worketh death."[51] Archelaus Acts of the Disputation with the Heresiarch Manes But, as we have said, when his womb was enlarged, and the time of his travail came on, he delivered himself only of an abortive burden in the conception of unrighteousness, and consequently he could not be called the father in perfection, except only at that very time when the conception was still in the womb; and afterwards, when he betook himself to the hangman's rope, he showed that he had not brought it to a complete birth, because remorse[321] Irenaeus Against Heresies Book IV of doctrine, and neither receiving addition nor [suffering] curtailment [in the truths which she believes]; and [it consists in] reading [the word of God] without falsification, and a lawful and diligent exposition in harmony with the Scriptures, both without danger and without blasphemy; and [above all, it consists in] the pre-eminent gift of love,[490] Pseudo-Gregory Thaumaturgus First Homily He found no place, who by His word established heaven and earth; "for though He was rich, for our sakes He became poor,"[37] Fragments from Peter of Alexandria But yet He was not left without His divinity. For neither "though He was rich did He become poor"[10] Clement of Alexandria Stromata Book II "But if there be present readiness of mind, according to what a man hath it is acceptable, and not according to what he hath not: for it is not that there be ease to others, but tribulation to you, but of equality at the present time," and so forth.[231] Clement of Alexandria Stromata Book IV Those, who have entertained the wish whose purpose is equal, share in the same honour with those who have the ability, although others have the advantage in point of resources.[53] Cyprian Treatise XII Three Books of Testimonies Against the Jews In the second Epistle of Paul to the Corinthians: "If there be a ready will, it is acceptable according to what a man hath, not according to that which he hath not; nor let there be to others a mitigation, but to you a burdening.[372] The Martyrdom of Barsamya And they said to him: We have heard from thee that a teacher of the Church has said, "The will, according to what it is, so is it accepted."[15] Cyprian Treatise XII Three Books of Testimonies Against the Jews Of this same thing also in the second Epistle to the Corinthians: "Let your abundance supply their want, that their abundance also may be the supplement of your want, that there may be equality: as it is written, He who had much had not excess; and he who had little had no lack."[365] Origen de Principiis Book III And the apostle says that "God put it into the heart of Titus."[291] Epistle of Ignatius to the Ephesians Our Lord and God, Jesus Christ, the Son of the living God, first did and then taught, as Luke testifies, "whose praise is in the Gospel through all the Churches."[110] Didache Chapter XV.[129] Clement of Alexandria The Instructor Book III For this is also consequently to be guarded against, as the apostle says, "that no man should blame us; providing things honourable, not only in the sight of the Lord, but also in the sight of men."[161] Tertullian On the Apparel of Women Book II (That) we all know; provided, however, we remember what the same (God) has said through the apostle: "Let your probity appear before men."[130]