Greek lab

Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God; and every spirit which separates Jesus Christ is not of God, but is of antichrist."[297]

by the Apostle John, who says that "already many false prophets are gone out into the world," the fore-runners of Antichrist, who deny that Christ is come in the flesh,[740]

withal, issued any such proclamation in favour of sinners; as when He permitted contact even with his own body to the "woman, a sinner,"-washing, as she did, His feet with tears, and wiping them with her hair, and inaugurating His sepulture with ointment; as when to the Samaritaness-not an adulteress by her now sixth marriage, but a prostitute-He showed (what He did show readily to any one) who He was;[119]

Believe not every spirit, because many false prophets are gone out into the world."[37]

John, moreover, brands that man as "a liar" who "denieth that Jesus is the Christ; "whilst on the other hand he declares that "every one is born of God who believeth that Jesus is the Christ."[398]

But whosoever denies that He is come in the flesh is not of God, but is of the spirit of Antichrist."[184]

"For whosoever does not confess that Jesus Christ has come in the flesh, is antichrist; "[41]

And he that rejects the incarnation, and is ashamed of the cross for which I am in bonds, this man is antichrist.[24]

But in his epistle he especially designates those as "Antichrists" who "denied that Christ was come in the flesh,"[361]

and do not acknowledge[741]

the virgin friend of Apelles. Surely he is antichrist who denies that Christ has come in the flesh.[339]

no one has as yet escaped from Antichrist;[144]

how can either darkness illuminate, or unrighteousness justify? And when they say that "they are not of God, but are of the spirit of Antichrist,"[20]

re already crowned, while some are even now within reach of the crown of victory; but all whom the danger has shut up in a glorious company are animated to carry on the struggle with an equal and common warmth of virtue, as it behoves the soldiers of Christ in the divine camp: that no allurements may deceive the incorruptible stedfastness of your faith, no threats terrify you, no sufferings or tortures overcome you, because "greater is He that is in us, than he that is in the world; "[2]

John, in his epistle, proves this, saying: "Greater is He who is in you than he that is in the world."[70]

Of this thing also in John: "Greater is He who is in you than he who is in this world."[430]

her? Still further, if He had taken nothing of Mary, He would never have availed Himself of those kinds of food which are derived from the earth, by which that body which has been taken from the earth is nourished; nor would He have hungered, fasting those forty days, like Moses and Elias, unless His body was craving after its own proper nourishment; nor, again, would John His disciple have said, when writing of Him, "But Jesus, being wearied with the journey, was sitting [to rest]; "[435]

How then can I live, since I have acted thus? "And he said to me, "Your feelings are indeed right and sound, for you ought as a servant of God to have walked in truth, and not to have joined an evil conscience with the spirit of truth, nor to have caused sadness to the holy and true Spirit."[5]

Wherefore He is introduced in the Gospel "wearied,"[225]

;[89]

into the foul mysteries of the womb, he was washed, and drank of the cup of life-giving bubbling water.[216]

-even as John the evangelist said, "And every one that loveth is born of God, and knoweth God; for God is love; "[41]

"God," then, being good, "is love," it is said.[175]

But perchance some one may ask of us the same question which Hortensius asks in Cicero: If God is one only,[22]

but endured all things for us, that we might live in Him.[50]

forefather, who was honourably entertained, in the delightful abode of Paradise, despised Thy divine and saving commandment, and was judged unworthy of that life-giving place, and mingling his seed with the bastard off-shoots of sin, he rendered it very weak;-but Thou, O Lord, of Thine own self, and of Thine ineffable love toward the creature of Thine hands, hast confirmed Thy mercy toward us, and, pitying our estrangement from Thee, hast moved Thyself at the sight of our degradation[72]

concerning which, he says, the Saviour has declared, "If thou knewest who it is that asks, thou wouldst have asked from Him, and He would have given you to drink living, bubbling water."[132]

; and again, "Our fathers worshipped in this mountain; but ye say, that in Jerusalem is the place where men ought to worship."[1407]

"And we have seen His glory, the glory as of the only begotten of the Father; "[179]

If God cannot be seen, how was God seen? Or if He was seen, how is it that He cannot be seen? For John also says, "No man hath seen God at any time; "[135]

Sick, we truly stand in need of the Saviour; having wandered, of one to guide us; blind, of one to lead us to the light; thirsty, "of the fountain of life, of which whosoever partakes, shall no longer thirst; "[218]

As also, in another place, the Lord speaks to the Samaritan woman, saying, "Whosoever drinketh of this water shall thirst again; but whosoever drinketh of the water that I shall give him, shall not thirst for ever."[19]

, does not He free all alike who invites all alike? or does He thrust back or repel any one from the kindness of the Supreme who gives to all alike the power of coming to Him,-to men of high rank, to the meanest slaves, to women, to boys? To all, He says, the fountain of life is open,[449]

has been crucified, and there is no fire in me that loves anything; but there is living water springing up in me,[52]

Since the Son of God is always one and the same, He gives to those who believe on Him a well of water[571]

Himself: thus does Jesus now give to His believing people power to drink spiritual waters, which spring up to life eternal.[108]

a fountain of life-giving, bubbling water.[286]

and was known as a spring,[375]

But "whosoever shall confess that (Jesus) Christ is the Son of God" (not the Father), "God dwelleth in him, and he in God. "[436]

Nor let the Jews, or philosophers, flatter themselves respecting the Supreme God. He who has not acknowledged the Son has been unable to acknowledge the Father.[116]

And if "God be love," piety also is love: "there is no fear in love; but perfect love casteth out fear."[144]

It is not, then, without reason that we commanded boys to kiss their relations, holding them by the ears; indicating this, that the feeling of love is engendered by hearing. And "God," who is known to those who love, "is love,"[30]

But John himself also in this same Epistle says, "God is love: "[76]

(partner to be) a husband, that He may show that manifold husbandry is adultery;[71]

The word of the blessed Apostle John is: "God," saith he, "is love; and he that dwelleth in love dwelleth in God, and God dwelleth in him."[43]

Also in the Epistle of John: "God is love l and he that dwelleth in love dwelleth in God, and God in him."[385]

For, fearing the Lord, you will not do these deeds, but will refrain from them. For fears are of two kinds:[2]

"Perfect love casteth out fear."[70]

affirming that there is no fear in love: "For perfect love casteth out fear, since fear has punishment; and he who fears is not perfect in love."[82]

But the man who does not fear to suffer, he will be perfect in love-in the love, it is meant, of God; "for perfect love casteth out fear."[59]

.[4]

But after a time, there being in that place other martyrs, Marcia, a concubine of Commodus, who was a God-loving female, and desirous of performing some good work, invited into her presence[43]

" For the Samaritan woman, believing Him to be a Jew, was inquiring of Him whether God ought to be worshipped in Jerusalem or on this mountain; and her words were, "All our fathers worshipped on this mountain, and ye say that in Jerusalem is the place where we ought to worship."[10]

Also in the same place: "If any one shall say that he loves God, and hates his brother, he is a liar: for he who loveth not his brother whom he seeth, how can he love God whom he seeth not? "[382]

manner, our Saviour said to the Samaritan woman, "The hour is coming, when neither in Jerusalem, nor in this mountain, shall ye worship the Father. God is a Spirit; and they that worship Him must worship Him in spirit and in truth."[369]

"For God," he says, "is Spirit; wherefore," he affirms, "neither in this mountain do the true worshippers worship, nor in Jerusalem, but in spirit. For the adoration of the perfect ones," he says, "is spiritual, not carnal."[122]

Finally, in the Gospel the Lord said, "The hour shall come when neither in this mountain nor in Jerusalem shall ye worship the Father; "[33]

the Samaritan to the Jew, inasmuch as "salvation was of the Jews,"[1410]

Or go to the bee, and learn how laborious she is; for she, feeding on the whole meadow, produces one honey-comb. And if "thou prayest in the closet," as the Lord taught, "to worship in spirit,"[75]

"An hour will come," saith He, "when the true adorers shall adore the Father in spirit and truth. For God is a Spirit, and accordingly requires His adorers to be such."[179]

rightly or duly worshipped, according to the privileges of the different localities, either by the Jews in Jerusalem or by the Samaritans on Mount Gerizim, the Saviour answered that he who would follow the Lord must lay aside all preference for particular places, and thus expressed Himself: "The hour is coming when neither in Jerusalem nor on this mountain shall the true worshippers worship the Father. God is a Spirit, and they who worship Him must worship Him in spirit and in truth."[11]

but they are according to the Spirit, for we must worship God "in spirit and in truth."[78]

He alone is without beginning, and He Himself is the beginning of all things. God is a Spirit,[8]

on the ground that "God is a Spirit,"[338]

as being more proximate in character to God.[57]

In what form of God? Of course he means in some form, not in none. For who will deny that God is a body, although "God is a Spirit? "[78]

and in the Gospel according to John, that "God is a Spirit, and they who worship Him must worship Him in spirit and in truth."[2]

and in another, "God is a Spirit, and they that worship Him must worship Him in spirit and in truth."[193]

and gave the reasons, saying, "God is a Spirit; and those therefore who worship, must worship in spirit and in truth."[34]

For thus the Father is Lord, and the Son also is God; and of God it is said that "God is a Spirit."[64]

Since, then, God is the Light, Christ is the Brightness. And since He is a Spirit-for says He, "God is a Spirit"[114]

Whom, indeed, did He reveal to the woman of Samaria? Was it not "the Messias which is called Christ? "[256]

"Art thou He that should come or do we look for another? "For to the people the Messiah was an expected good, which the prophets had foretold, and they all alike, though under the law and the prophets, fixed their hopes on Him, as the Samaritan woman bears witness when she says:[33]

Also, when our Lord Jesus Christ Himself was talking with the woman of Samaria by the well alone, "His disciples came" and found Him talking with her, "and wondered that Jesus was standing and talking with a woman."[68]

"I," says the Lord, "have meat to eat that ye know not of. My meat is to do the will of Him that sent Me."[94]

In the Gospel according to John: "I have meat which ye know not of. My meat is, that I should do His will who sent me, and should finish His work."[689]

and not the Father. He says, therefore," My meat is to do the will of Him that sent me, and to finish His work; "[258]

Hence, too, that saying of Christ: "My meat is to do the will of Him that sent me, and to finish His work."[29]

For I have sent you forward to reap that whereon ye bestowed no labour; other men have laboured, and ye have entered into their labours."[334]

who testified what things he had seen and heard; who "came not to do His own will, but rather to do the will of the Father,"[172]

them, two days, "believed because of His words, and said to the woman, Now we believe, not because of thy saying, for we ourselves have heard [Him], and know that this man is truly the Saviour of the world."[27]

And if a presbyter comes from another parish, let him be received to communion by the presbyters; if a deacon, by the deacons; if a bishop, let him sit with the bishop, and be allowed the same honour with himself; and thou, O bishop, shalt desire him to speak to the people words of instruction: for the exhortation and admonition of strangers is very acceptable, and exceeding profitable. For, as the Scripture says, "no prophet is accepted in his own country."[257]

but the nobleman about a son as being still sick, and at the point of death.[169]

And all the cures that He works among the people, especially those recorded by the Evangelists, took place at that time, that those who would not otherwise have believed unless they saw signs and wonders might believe;[170]

Then, again, withdrawing Himself [from Judaea], He is found in Samaria; on which occasion, too, He convened with the Samaritan woman, and while at a distance, cured the son of the centurion by a word, saying, "Go thy way, thy son liveth."[141]