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ST. JOHN CHRYSOSTOM
HOMILY AGAINST MARCIONISTS AND MANICH�ZANS.
[Translated by Rev. W. R. W. Stephens, M.A.
Prebendary of Chichester Cathedral, and Rector of Woolbedinng, Sussex.]
ON THE PASSAGE "FATHER IF IT BE POSSIBLE LET THIS CUP PASS FROM ME,
NEVERTHELESS NOT AS I WILL BUT AS THOU WILT:" AND AGAINST MARCIONISTS AND
MANICH�ANS: ALSO, THAT WE OUGHT NOT TO RUSH INTO DANGER, BUT TO PREFER THE
WILL OF GOD BEFORE EVERY OTHER WILL.
1. I LATELY inflicted a severe stroke upon those who are grasping and
wish to overreach others;(1) I did this not in order to wound them but in
order to correct them; not because I hate the men, but because I detest
their wickedness. For so the physician also lances the abscess, not as
making an attack upon the suffering body, but as a means of contending with
the disorder and the wound. Well to-day let us grant them a little respite,
that they may recover from their distress, and not recoil from the remedy
by being perpetually afflicted. Physicians also act thus; after the use of
the knife they apply plasters and drugs, and let a few days pass whilst
they devise things to allay the pain. Following their example let me today,
devising means for them to derive benefit from my discourse, start a
question concerning doctrine, directing my speech to the words which have
been read. For I imagine that many feel perplexed as to the reason why
these words were uttered by Christ: and it is probable also that any
heretics who are present may pounce upon the words, and thereby upset many
of the more simple- minded brethren.
In order then to build a wall against their attack and to relieve those
who are in perplexity from bewilderment and confusion, let us take in hand
the words which have been cited, and dwell upon the passage, and dive into
the depths of its meanings. For reading does not suffice unless knowledge
also be added to it. Even as the eunuch of Candace read, but until one came
who instructed him in the meaning of what he was reading he derived no
great benefit from it. In order therefore that you may not be in the same
condition attend to what is said, exert your understanding, let me have
your mind disengaged from other thoughts, let your eye be quick-sighted,
your intention earnest: let your soul be set free from worldly cares, that
we may not sow our words upon the thorns, or upon the rock, or by the way
side, but that we may till a deep and rich field, and so reap an abundant
harvest. For if you thus attend to what is said you will render my labour
lighter and facilitate the discovery of that which you are seeking.
What then is the meaning of the passage which has been read "Father if
it be possible let this cup pass from me?" What does the saying mean? For
we ought to unlock the passage by first giving a clear interpretation of
the words. What then does the saying mean? "Father if it be possible take
away the cross." How sayest thou? is he ignorant whether this be possible
or impossible? Who would venture to say this? Yet the words are those of
one who is ignorant: for the addition of the word "if," is indicative of
doubt: but as I said we must not attend to the words merely, but turn our
attention to the sense, and learn the aim of the speaker, and the cause and
the occasion, and by putting all these things together turn out the hidden
meaning. The unspeakable Wisdom then, who knoweth the Father even as the
Father knoweth the Son, how should he have been ignorant of this? For this
knowledge concerning His passion was not greater than the knowledge
concerning His essential nature, which He alone accurately knew. "For as
the Father knoweth me"' He says "even so know I the Father."(1) And why do
I speak of the only begotten Son of God? For even the prophets appear not
to have been ignorant of this fact, but to have known it clearly, and to
have declared beforehand with much assurance that so it must come to pass,
and would certainly be.
Hear at least how variously all announce the cross. First of all the
patriarch Jacob: for directing his discourse to Him he says "Out of a
tender shoot didst thou spring up:"(2) by the word shoot signifying the
Virgin and the undefiled nature of Mary. Then indicating the cross he said
"Thou didst lie down and slumber as a lion, and as a lion's whelp; who
shall raise him up?"(3) Here he called death a slumbering and a sleep, and
with death he combined the resurrection when he said "who shall raise him
up?" No one indeed save he himself--wherefore also Christ said "I have
power to lay down my life, and I have power to take it again,"(4) and again
"Destroy this temple and in three days I will raise it up."(5) And what is
meant by the words "thou didst lie down and slumber as a lion?" For as the
lion is terrible not only when he is awake but even when he is sleeping, so
Christ also not only before the cross but also on the cross itself and in
the very moment of death was terrible, and wrought at that time great
miracles, turning back the light of the sun, cleaving the rocks, shaking
the earth, rending the veil, alarming the wife of Pilate, convicting Judas
of sin, for then he said "I have sinned in that I have betrayed the
innocent blood;"(6) and the wife of Pilate declared "Have nothing to do
with that just man, for I have suffered many things in a dream because of
Him."(7) The darkness took possession of the earth, and night appeared at
midday, then death was brought to nought, and his tyranny was destroyed:
many bodies at least of the saints which slept arose. These things the
patriarch declaring beforehand, and demonstrating that, even when
crucified, Christ would be terrible, said "thou didst lie down and slumber
as a lion." He did not say thou shall slumber but thou didst slumbe,
rbecause it would certainly come to pass. For it is the custom of the
prophets in many places to predict things to come as if they were already
past. For just as it is impossible that things which have happened should
not have happened, so is it impossible that this should not happen,
although it be future. On this account they predict things to come under
the semblance of past time, indicating by this means the impossibility of
their failure, the certainty of their coming to pass. So also spake David,
signifying the cross; "They pierced my hands and my feet."(8) He did not
say they "shall pierce" but "they pierced" "they counted all my bones."(9)
And not only does he say this, but he also describes the things which were
done by the soldiers. "They parted my garments among themselves, and upon
my vesture did they cast lots."(10) And not only this but he also relates
they gave Him gall to eat, and vinegar to drink. For he says "they gave me
gall for my food, and for my thirst they gave me vinegar to drink."(11) And
again another one says that they smote him with a spear, for "they shall
look on Him whom they pierced."(12) Esaias again in another fashion
predicting the cross said He was led as a sheep to the slaughter, and as a
lamb before his shearer is dumb, so openeth he not his mouth." In his
humiliation his judgment was taken away."(13)
2. Now observe I pray how each one of these writers speaks as if
concerning things already past, signifying by the use of this tense the
absolute inevitable certainty of the event. So also David, describing this
tribunal, said, "Why did the heathen rage and the people imagine vain
things? The Kings of the earth stood up, and the rulers were gathered
together against the Lord and against his Christ."(14) And not only does he
mention the trial, and the cross, and the incidents on the cross, but also
him who betrayed him, declaring that he was his familiar companion and
guest. "For," he saith, "he that eateth bread with me did magnify his heel
against me."(15) Thus also does he foretell the voice which Christ was to
utter on the cross saying "My God, My God why hast thou forsaken me?"(16)
and the burial also does he describe: "They laid me in the lowest pit, in
dark places, and in the shadow of death."(17) And the resurrection: "thou
shalt not leave my soul in hell, neither shalt thou suffer thy Holy One to
see corruption;"(18) and the ascension: "God has gone up with a merry
noise, the Lord with the sound of the trump."(19) And the session on the
right hand: "The Lord said to my Lord sit thou on my right hand until I
make thy foes thy footstool."(20) But Esaias also declares the cause;
saying, "for the transgressions of my people is He brought to death,"(1)
and because all have strayed like sheep, therefore is he sacrificed."(2)
Then also he adds mention of the result, saying "by his stripes we have all
been healed:"(3) and "he hath borne the sins of many."(4) The prophets then
knew the cross, and the cause of the cross and that which was effected by
it, and the burial and the resurrection, and the ascension, and the
betrayal, and the trial, and described them all with accuracy: and is He
who sent them and commanded them to speak these things ignorant of them
Himself? What reasonable man would say that? Seest thou that we must not
attend merely to the words? For this is not the only perplexing passage,
but what follows is more perplexing. For what does He say? "Father if it be
possible let this cup pass from me." Here he will be found to speak not
only as if ignorant, but as if deprecating the cross: For this is what He
says. "If it be permissible let me not be subjected to crucifixion and
death." And yet when Peter, the leader of the apostles, said this to Him,
"Be it far from thee Lord, this shall not happen unto Thee," He rebuked him
so severely as to say; "get thee behind me Satan, thou art an offence unto
me, for thou savourest not the things which be of God, but those which be
of men:"(5) although a short time before he had pronounced him blessed. But
to escape crucifixion seemed to Him so monstrous a thing, that him who had
received the revelation from the Father, him whom He had pronounced
blessed, him who had received the keys of Heaven, He called Satan, and an
offence, and accused him of not savouring the things which be of God
because he said to Him, "Be it far from thee Lord, this shall never be unto
Thee"--namely crucifixion. He then who thus vituperated the disciple, and
poured such an invective upon him as actually to call him Satan (after
having bestowed such great praise on him), because he said "avoid
crucifixion," how could He desire not to be crucified? and how after these
things when drawing the picture of the good shepherd could He declare this
to be the special proof of his virtue, that he should be sacrificed for the
sake of the sheep, thus saying, "I am the good shepherd; the good shepherd
layeth down his life for the sheep?"(6) Nor did He even stop there, but
also added, "but he that is an hireling and not the shepherd seeth the wolf
coming and leaveth the sheep, and fleeth."(7) If then it is the sign of the
good shepherd to sacrifice himself, and of the hireling to be unwilling to
undergo this, how can He who calls Himself the good shepherd beseech that
he may not be sacrificed? And how could He say "I lay down my life of
myself"? For if thou layest down thy life of thyself, how canst thou
beseech another that thou mayest not lay it down? And how is it that Paul
marvels at Him on account of this declaration, saying "Who being in the
form of God counted it not a prize to be on an equality with God, but
emptied Himself taking the form of a servant, being made in the likeness of
men, and being found in fashion as a man he humbled himself, becoming
obedient even unto death, yea, the death of the cross."(8) And He Himself
again speaks in this wise, "For this cause doth my Father love me, because
I lay down my life that I may take it again."(9) For if He does not desire
to lay it down, but deprecates the act, and beseeches the Father, how is it
that He is loved on this account? For love is of those who are like minded.
And how does Paul say again "Love one another even as Christ also loved us
and gave Himself for us?"(10) And Christ Himself when He was about to be
crucified said "Father, the hour has come: glorify thy Son,"(11) speaking
of the cross as glory: and how then does He deprecate it here when He urges
it there? For that the cross is glory listen to what the evangelist says
"the Holy Ghost was not yet given, because Jesus was not yet
glorified."(12) Now the hearing of this expression is "grace was not yet
given because the enmity towards men was not yet destroyed by reason that
the cross had not yet done its work." For the cross destroyed the enmity of
God towards man, brought about the reconciliation, made the earth Heaven,
associated men with angels, pulled down the citadel of death, unstrung the
force of the devil, extinguished the power of sin, delivered the world from
error, brought back the truth, expelled the Demons, destroyed temples,
overturned altars, suppressed the sacrificial offering, implanted virtue,
rounded the Churches. The cross is the will of the Father, the glory of the
Son, the rejoicing of the Spirit, the boast of Paul, "for," he says, "God
forbid that I should boast save in the cross of our Lord Jesus Christ."(13)
The cross is that which is brighter than the sun, more brilliant than the
sunbeam: for when the sun is darkened then the cross shines brightly: and
the sun is darkened not because it is extinguished, but because it is
overpowered by the brilliancy of the cross. The cross has broken our bond,
it has made the prison of death ineffectual, it is the demonstration of the
love of God. "For God so loved the world that He gave His only-begotten
Son, that every one who believes m Him should not perish."(1) And again
Paul says "If being enemies we were reconciled to God by the death of His
Son."(2) The cross is the impregnable wall, the invulnerable shield, the
safeguard of the rich, the resource of the poor, the defence of those who
are exposed to snares, the armour of those who are attacked, the means of
suppressing passion, and of acquiring virtue, the wonderful and marvellous
sign. "For this generation seeketh after a sign: and no sign shall be given
it save the sign of Jonas";(3) and again Paul says, "for the Jews ask for a
sign and the Greeks seek wisdom, but we preach Christ crucified."(4) The
cross opened Paradise, it brought in the robber, it conducted into the
kingdom of Heaven the race of man which was about to perish, and was not
worthy even of earth. So great are the benefits which have sprung and do
spring from the cross, and yet doth He not desire to be crucified I ask?
Who would venture to say this? And if He did not desire it who compelled
Him, who forced Him to it? and why did He send prophets beforehand
announcing that He would be crucified, if He was not to be, and did not
wish to undergo it? And for what reason does He call the cross a cup, if He
did not desire to be crucified? For that is the word of one who signifies
the desire which he has concerning the act. For as the cup is sweet to
those who are thirsty so also was crucifixion to Him: wherefore also He
said "With desire have I desired to eat this Passover with you,"(5) and
this He meant not absolutely, but relatively, because after that evening
the cross was awaiting Him.
3. He then who calls the thing glory, and rebukes the disciple because
he was trying to hinder Him, and proves that what constitutes the good
shepherd is his sacrificing himself on behalf of the sheep, and declares
that he earnestly longs for this thing, and willingly goes to meet it, how
is it that He beseeches it may not come to pass? And if He did not wish it
what difficulty was there in hindering those who came for that purpose? But
in fact you behold Him hastening towards the deed. At least when they came
upon Him He said "Whom seek ye?" and they replied "Jesus." Then He saith to
them "Lo! I am He: and they went backward and fell to the ground."(6) Thus
having first crippled them and proved that He was able to escape their
hands, He then surrendered Himself, that thou mightest learn that not by
compulsion or force, or the tyrannical power of those who attacked Him, did
He unwillingly submit to this, but willingly with purpose and desire,
preparing for it a long time before. Therefore also were prophets sent
beforehand, and patriarchs foretold the events, and by means of words and
deeds the cross was prefigured. For the sacrifice of Isaac also signified
the cross to us: wherefore also Christ said "Abraham your father rejoiced
to see my glory and he saw it and was glad."(7) The patriarch then was glad
beholding the image of the cross, and does He Himself deprecate it? Thus
Moses also prevailed over Amalek when he displayed the figure of the cross:
and one may observe countless things happening in the Old Testament
descriptive by anticipation of the cross. For what reason then was this the
case if He who was to be crucified did not wish it to come to pass? And the
sentence which follows this is yet more perplexing. For having said "Let
this cup pass from me He added "nevertheless not as I will but as Thou
wilt."(8) For herein as far as the actual expression is concerned we find
two wills opposed to one another: if at least the Father desires Him to be
crucified, but He Himself does not desire it. And yet we everywhere behold
Him desiring and purposing the same things as the Father. For when He says
"grant to them, as I and Thou are one that they also may be one in us,"(9)
it is equivalent to saying that the purpose of the Father and of the Son is
one. And when He says "The words which I speak I speak not myself, but the
Father which dwelleth in me, He doeth these works,"(10) He indicates the
same thing. And when He says "I have not come of myself"(11) and "I can of
my own self do nothing"(12)he does not say this as signifying that He has
been deprived of authority, either to speak or to act (away with the
thought!),but as desiring to prove the concord of his purpose, both in
words and deeds, and in every kind of transaction, to be one and the same
with the Father, as I have already frequently demonstrated. For the
expression "I speak not of myself" is not an abrogation of authority but a
demonstration of agreement. How then does He say here "Nevertheless not as
I will but as Thou wilt"? Perhaps I have excited a great conflict in your
mind, but be on the alert: for although many words have been uttered I know
well that your zeal is still fresh: for the discourse is now hastening on
to the solution. Why then has this form of speech been employed? Attend
carefully, The doctrine of the incarnation was very hard to receive. For
the exceeding measure of His lovingkindness and the magnitude of His con
descension were full of awe, and needed much preparation to be accepted.
For consider what a great thing it was to hear and to learn that God the
ineffable, the incorruptible, the unintelligible, the invisible, the
incomprehensible, in whose hand are the ends of the earth,(1) who looketh
upon the earth, and causeth it to tremble, who toucheth the mountains, and
maketh them smoke,(2) the weight of whose condescension not even the
Cherubim were able to bear but veiled their faces by the shelter of their
wings, that this God who surpasses all understanding, and baffles all
calculation, having passed by angels, archangels, and all the spiritual
powers above, deigned to become man, and to take flesh formed of earth and
clay, and enter the womb of a virgin, and be borne there the space of nine
months, and be nourished with milk, and suffer all things to which man is
liable. Inasmuch then as that which was to happen was so strange as to be
disbelieved by many even when it had taken place, He first of all sends
prophets beforehand, announcing this very fact. For instance the patriarch
predicted it saying "Thou didst spring from a tender shoot my son: thou
didst lie down and slumber as a lion;"(3) and Esaias saying "Behold the
Virgin shall conceive and bear a son and they shall call His name
Emmanuel;"(4) and elsewhere again "We beheld Him as a young child, as a
root in a dry ground;"(5) and by the dry ground he means the virgin's womb.
And again "unto us a child is born, unto us a son is given?"(6) and again
"there shall come forth a rod out of the root of Jesse, and a flower shall
spring out of his root."(7) And Baruch in the book of Jeremiah says "this
is our God: no other shall be reckoned by the side of Him: He found out
every path of knowledge and gave it to Jacob His servant, and lsrael his
beloved. After these things also He appeared upon the earth, and held
converse with men."(8) And David signifying His incarnate presence said "He
shall come down like the rain into a fleece of wool, and like the drop
which distills upon the earth"(9) because He noiselessly and gently entered
into the Virgin's womb.
4. But these proofs alone did not suffice, but even when He had come,
lest what had taken place should be deemed an illusion, He warranted the
fact not only by the sight but by duration of time and by passing through
all the phases incident to man. For He did not enter once for all into a
man matured and completely developed, but into a virgin's womb, so as to
undergo the process of gestation and birth and suckling and growth, and by
the length of the time and the variety of the stages of growth to give
assurance of what had come to pass. And not even here were the proofs
concluded, but even when bearing about the body of flesh He suffered it to
experience the infirmities of human nature and to be hungry, and thirsty,
and to sleep and feel fatigue; finally also when He came to the cross He
suffered it to undergo the pains of the flesh. For this reason also streams
of sweat flowed down from it and an angel was discovered strengthening it,
and He was sad and down-cast: for before He uttered these words He said "my
soul is troubled, and exceeding sorrowful ever unto death?"(10) If then
after all these things have taken place the wicked mouth of the devil
speaking through Marcion of Pontus, and Valentinus, and Manichaeus of
Persia and many more heretics, has attempted to overthrow the doctrine of
the Incarnation and has vented a diabolical utterance declaring that He did
not become flesh, nor was clothed with it, but that this was mere fancy,
and illusion, a piece of acting and pretence, although the sufferings, the
death, the burial, the thirst, cry aloud against this teaching; supposing
that none of these things had happened would not the devil have sown these
wicket doctrines of impiousness much more widely? For this reason, just as
He hungered, as He slept, as He felt fatigue, as He ate and drank, so also
did He deprecate death, thereby manifesting his humanity, and that
infirmity of human nature which does not submit without pain to be torn
from this present life. For had He not uttered any of these things, it
might have been said that if He were a man He ought to have experienced
human feelings. And what are these? in the case of one about to be
crucified, fear and agony, and pain in being torn from present life: for a
sense of the charm which surrounds present things is implanted in human
nature: on this account wishing to prove the reality of the fleshly
clothing, and to give assurance of the incarnation He manifests the actual
feelings of man with full demonstration.
This is one consideration, but there is another no less important. And
what is this? Christ having come to earth wished to instruct men in all
virtue: now the instructor teaches not only by word, but also by deed: for
this is the teacher's best method of teaching. A pilot for instance when he
makes the apprentice sit by his side shows him how he handles the rudder,
but he also joins speech to action, and does not depend upon words alone or
example alone: in like manner also an architect when he has placed by his
side the man who is intended to learn from him how a wall is contructed,
shows him the way by means of action as well as by means of oral teaching;
so also with the weaver, and embroiderer, and gold refiner, and
coppersmith;--and every kind of art has teachers who instruct both orally
and practically. Inasmuch then as Christ Himself came to instruct us in all
virtue, He both tells us what ought to be done, and does it. "For," he
says, "he who does and teaches the same shall be called great in the
kingdom of heaven."(1) Now observe; He commanded men to be lowly-minded,
and meek, and He taught this by His words: but see how He also teaches it
by His deeds. For having said "Blessed are the poor in spirit, blessed are
the meek,"(2) He shows how these virtues ought to be practised. How then
did He teach them? He took a towel and girded Himself and washed the
disciples' feet.(3) What can match this lowliness of mind? for He teaches
this virtue no longer by His words only but also by His deeds. Again He
teaches meekness and forbearance by His acts. How so? He was struck on the
face by the servant of the high priest, and said "If I have spoken evil
bear witness of the evil: but if well why smitest thou me?"(4) He commanded
men to pray for their enemies: this also again He teaches by means of His
acts: for when He had ascended the cross He said "Father forgive them for
they know not what they do."(5) As therefore He commanded men to pray so
does He Himself pray, instructing thee to do so by his own unflagging
utterances of prayer. Again He commanded us to do good to those who hate
us, and to deal fairly with those who treat us despitefully:(6) and this He
did by his own acts: for he cast devils out of the Jews, who said that He
Himself was possessed by a devil, He bestowed benefits on His persecutors,
He fed those who were forming designs against Him, He conducted into His
kingdom those who were desiring to crucify Him. Again He said to His
disciples "Get you no gold nor silver neither brass in your purses,"(7)
thus training them for poverty: and this also He taught by His example,
thus saying, "Foxes have holes, and the birds of the air have nests, but
the Son of man hath not where to lay His head."(8) And He had neither table
nor dwelling nor anything else of that kind: not because He was at a loss
to obtain them, but because He was instructing men to go in that path.
After the same manner then he taught them also to pray. They said to Him
"Teach us to pray."(9) Therefore also He prays, in order that they may
learn to pray. But it was necessary for them not merely to learn to pray
but also how they ought to pray: for this reason He delivered to them a
prayer in this form: "Our Father which art in Heaven hallowed be thy name,
Thy kingdom come: Thy will be done, as in Heaven, so on earth. Give us this
day our daily bread: and forgive us our debts as we also forgive our
debtors: and lead us not into temptation:"(10) that is into danger, into
snares. Since then He commanded them to pray "lead us not into temptation,"
He instructs them in this very precept by putting it m practice Himself,
saying "Father if it be possible, let this cup pass away from me, thus
teaching all the saints not to plunge into dangers, not to fling themselves
into them but to wait for their approach, and to exhibit all possible
courage, only not to rush forwards themselves, or to be the first to
advance against terrors. Why so, pray? both to teach us lowliness of mind,
and also to deliver us from the charge of vainglory. On this account it is
said also in this passage that when He had spoken these words "He went away
and prayed:" and after He had prayed He speaks thus to His disciples "Could
ye not watch with me one hour? Watch and pray that ye enter not into
temptation."(11) Seest thou He not only prays but also admonishes? "For the
Spirit indeed is willing," He said, "but the flesh is weak."(12) Now this
He said by way of emptying their soul of vanity, and delivering them from
pride, teaching them self-restraint, training them to practice moderation.
Therefore the prayer which He wished to teach them, He Himself also
offered, speaking after the manner of men, not according to His Godhead
(for the divine nature is impassable) but according to His manhood. And He
prayed as instructing us to pray, and even to seek deliverance from
distress; but, if this be not permitted, then to acquiesce in what seems
good to God. Therefore He said "Nevertheless not as I will but as Thou
wilt:" not because He had one will and the Father another; but in order
that He might instruct men even if they were in distress and trembling,
even if danger came upon them, and they were unwilling to be torn from
present life, nevertheless to postpone their own will to the will of God:
even as Paul also when he had been instructed practically exhibited both
these principles; for he besought that temptations might be removed from
him, thus saying "For this thing I besought the Lord thrice:"(13) and yet
since it did not please God to remove it, he says "Wherefore I take
pleasure in infirmities, in l insults, in persecutions."(1) But perhaps
what I have said is not quite clear: therefore I will make it clearer. Paul
incurred many dangers and prayed that he might not be exposed to them. Then
he heard Christ saying "my grace is sufficient for thee, for my strength is
made perfect in weakness."(2) As soon then as he saw what the will of God
was, he in future submitted his will to God's will. By means of this prayer
then Christ taught both these truths, that we should not plunge into
dangers, but rather pray that we may not fall into them; but if they come
upon us we should bear them bravely, and postpone our own will to the will
of God. Knowing these things then let us pray that we may never enter into
temptation: but if we do enter it let us beseech God to give us patience
and courage, and let us honour His will in preference to every will of our
own. For then we shall pass through this present life with safety, and
shall obtain the blessings to come: which may we all receive by the favour
and lovingkindness of our Lord Jesus Christ, with Whom be to the Father,
together with the Holy Ghost, glory, might, honour, now and for ever world
without end. Amen.
Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland, beginning in
1867. (LNPF I/IX, Schaff). The digital version is by The Electronic Bible
Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.
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Data: 703-791-4336
FTP: ftp.ewtn.com
Telnet: ewtn.com
WWW:
http://www.ewtn.com.
Email address:
[email protected]
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