And not only did they not believe, but they added blasphemy to unbelief, saying that He was a gluttonous man and a belly-slave, and that He was actuated by a demon,
Rightly then does His Word say to man, "Thy sins are forgiven thee; "
But if indeed we had disobeyed the command of any other, while it was a different being who said, "Thy sins are forgiven thee; "
Further, He heals the soul itself by precepts and gifts-by precepts indeed, in course of time, but being liberal in His gifts, He says to us sinners, "Thy sins be forgiven thee."
But neither should I omit that which the Gospel well announces. For our Lord says to the paralytic man, "Be of good cheer, my son, thy sins are forgiven thee,"
For by thee does our Saviour say to him who is discouraged under the sense of his sins, "Thy sins are forgiven thee: thy faith hath saved thee; go in peace."
will raise us up in glory; He that raised Him up that had the palsy whole,
"Why think ye evil in your hearts? "
The Lord Himself, in short, when rebuking our thoughts, includes in His censures this aspect of the flesh, (man's heart), the citadel of the soul: "Why think ye evil in your hearts? "
Nor need He be clamorously reminded, since He sees men's thoughts, as the Lord proves to us when He says, "Why think ye evil in your hearts? "
But as the only-begotten Son had come for man's salvation from Him who is God, He did both stir up the incredulous by the miracles which He was in the habit of working, to give glory to the Father; and to the Pharisees, who did not admit the advent of His Son, and who consequently did not believe in the remission [of sins] which was conferred by Him, He said, "That ye may know that the Son of man hath power to forgive sins."
And therefore, when He had healed the man sick of the palsy, [the evangelist] says "The people upon seeing it glorified God, who gave such power unto men."
while Matthew is roused up from the toll-booth;
left the toll-booth behind for ever;
But you will observe the difference between the crowds who simply followed, and Peter and the others who gave up everything and followed, and Matthew, who arose and followed him;
name,-a (name) of such as put up the pathways of the very sky, and earth, and sea, for sale. Moreover, when (the writer) adjoins "sinners" to "publicans,"
"a Physician." necessary to "the sick" "more than to the whole."
For there are in the divinity of the word some helps towards the cure of those who are sick, respecting which the word says, "They that be whole need not a physician, but they that are sick; "
and again, "They that be whole need not a physician, but they that are sick."
Since therefore the Lord thus threatens such shepherds by whom the Lord's sheep are neglected and perish, what else ought we to do, dearest brother, than to exhibit full diligence in gathering together and restoring the sheep of Christ, and to apply the medicine of paternal affection to cure the wounds of the lapsed, since the Lord also in the Gospel warns, and says, "They that be whole need not a physician, but they that are sick? "
of immortality, and also its flower and first-fruits; and for this reason the Lord promises that those shall enter into the kingdom of heaven who have made themselves eunuchs, in that passage
and are in danger, and fall, and, as far as lies in our power, to reduce them to sobriety by our exhortations, and so save them from death. For "the whole have no need of the physician, but the sick; "
As a skilful and compassionate physician, heal all such as have wandered in the ways of sin; for "they that are whole have no need of a physician, but they that are sick. For the Son of man came to save and to seek that which was lost."
But yet do not thou, O bishop, presently abhor any person who has fallen into one or two offences, nor shalt thou exclude him from the word of the Lord, nor reject him from common intercourse, since neither did the Lord refuse to eat with publicans and sinners; and when He was accused by the Pharisees on this account, He said: "They that are well have no need of the physician, but they that are sick."
But when He chose His own apostles who where to preach His Gospel, [He did so from among those] who were sinners above all sin, that He might show He came "not to call the righteous, but sinners to repentance."
For what shall I say, too, of the countless multitude of those who have reformed intemperate habits, and learned these things? For Christ called not the just nor the chaste to repentance, but the ungodly, and the licentious, and the unjust; His words being, "I came not to call the righteous, but sinners to repentance."
" And mercy is not, as some of the philosophers have imagined, pain on account of others' calamities, but rather something good, as the prophets say. For it is said, "I will have mercy, and not sacrifice."
Matt. 9:13 - NIV, NAB - in Clement of Alexandria Who is the Rich Man that Shall Be Saved?
Wherefore also He cries, "I will have mercy, and not sacrifice."
but even to sacrifice.
verted? "He it is, indeed, who "would have mercy rather than sacrifices."
which He holds `dearer than all sacrifice, '
But some one says, "What, then, shall become of those who in past times, coming from heresy to the Church, were received without baptism? "The Lord is able by His mercy to give indulgence,
And another Scripture saith, "I came not to call the righteous, but sinners."
And all this was arranged with this view, that when the fitting time should come, and they should learn by means of the Prophet that God desires mercy and not sacrifice,
And to those who supposed that God is pleased with sacrifices, He said, `God wishes mercy, and not sacrifices'
And another Scripture saith, "I came not to call the righteous, but sinners."
At all events, in the Gospel they think that those days were definitely appointed for fasts in which "the Bridegroom was taken away; "
Do ye who are able fast the day of the preparation and the Sabbath-day entirely, tasting nothing till the cock-crowing of the night; but if any one is not able to join them both together, at least let him observe the Sabbath-day; for the Lord says somewhere, speaking of Himself: "When the bridegroom shall be taken away from them, in those days shall they fast."
How is it, again, that he tells us that "a piece of new cloth is not sewed on to an old garment," or that "new wine is not trusted to old bottles,"
-has determined for us, the disciples of the New Testament, a new form of prayer; for in this particular also it was needful that new wine should be laid up in new skins, and a new breadth be sewn to a new garment.
Matt. 9:16 - NIV, NAB - in Archelaus Acts of the Disputation with the Heresiarch Manes
But if, on the other hand, a person maintains that the body is the work of the wicked one, inasmuch as it is so corruptible, and antiquated, and worthless, it would follow then that it is incapable of sustainting the virtue of the spirit or the movement of the soul, and the most splendid creation of the same. For just as, when a person puts a piece of new cloth into an old garment, the rent is made worse;
-plainly announced that liberty which distinguishes the new covenant, and the new wine which is put into new bottles,
Matt. 9:17 - NIV, NAB - in Archelaus Acts of the Disputation with the Heresiarch Manes
o profess that man is the workmanship of an author of this character? But, again, if man consists both of soul and of body, and not merely of body without soul, and if the one cannot subsist apart from the other, why will you assert that these two are antagonistic and contrary to each other? For our Lord Jesus Christ, indeed, seems to me to have spoken of these in His parables, when He said: "No man can put new wine into old bottles, else the bottles will break, and the wine run out."
Matt. 9:17 - NIV, NAB - in Acts of Saint Philip the Apostle When He Went to Upper Hellas
And Philip answering, said to them: O philosophers of Hellas, if you wish to hear some new thing, and are desirous of something new, you ought to throw away from you the disposition of the old man; as my Lord said, It is impossible to put new wine into old bottles, since the bottle is burst, and the wine spilled, and the bottle destroyed.
And again the ruler of the synagogue makes supplication for a daughter twelve years old, as being dead,
, but only the hem of His garment, with a view to her cure.
cried out from a distance, and said: I had an issue of blood, and I touched the hem of his garment, and the issue of blood which I had had for twelve years was stopped.
There was found there also a woman named Veronica, and she said: Twelve years I was in an issue of blood, and I only touched the edge of his garment, and directly I was cured.
beseeching this grace from Him, since they were not like "the woman who had an issue of blood twelve years, and who came behind Him and touched the border of His garment, saying within herself, If I do but touch His garment, I shall be made whole."
To those, therefore, who desire to be healed, and are moved by faith, He added, "Thy faith hath saved thee."
For to those who were righteous according to the law, faith was wanting. Wherefore also the Lord, in healing them, said, "Thy faith hath saved thee."
-for it was said to the woman with the issue of blood, "Thy faith hath saved thee,"
And I conjecture that they suspected that the signs upon earth might possibly not be of God; for they did not hesitate indeed to say, "Jesus casts out demons by Beelzebub the prince of the demons; "
And not merely in works, but also in faith, has God preserved the will of man free and under his own control, saying, "According to thy faith be it unto thee; "
But faith is not lame in any respect; nor after our departure from this world does it make us who have believed, and received without distinction the earnest of future good, wait; but having in anticipation grasped by faith that which is future, after the resurrection we receive it as present, in order that that may be fulfilled which was spoken, "Be it according to thy faith."
And again, "According to thy faith let it be to thee."
A power worthy of admiration,
and was a perfect man, and not merely one dwelling in a man? But how came this magician into existence, who of old formed all nature that can be apprehended either by the senses or intellect, according to the will of the Father; and, when He became incarnate, healed every kind of disease and infirmity?
If, then, "the harvest is plenteous, but the labourers few," it is incumbent on us "to pray" that there may be as great abundance of labourers as possible.
e to the present occasion, as it confirms both the divine manifestation of our Saviour's foreknowledge regarding the preaching of His Gospel, and the power of His word, which without the aid of teachers gains the mastery over those who yield their assent to persuasion accompanied with divine power; and the words of Jesus referred to are, "The harvest is plenteous, but the labourers are few; pray ye therefore the Lord of the harvest, that He will send forth labourers into His harvest."
Let us, therefore, "ask of the Lord of the harvest" that He would send forth workmen into the harvest;
For I remember that He said, `The harvest indeed is plenteous, but the labourers are few; ask therefore the Lord of the harvest, that He would send out labourers into His harvest.'
Behold, the supper is ready; and blessed is he who is invited, and is ready to go to Him that has invited him. The harvest of the field is much,
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