Anf-03 v.iv.iv.xxiv Pg 33
Gen. xxviii. 12–17.
For he had seen Christ the Lord, the temple of God, and also the gate by whom heaven is entered. Now surely he would not have mentioned the gate of heaven, if heaven is not entered in the dispensation of the3466 3466 Apud.
Creator. But there is now a gate provided by Christ, which admits and conducts to glory. Of this Amos says: “He buildeth His ascensions into heaven;”3467 3467
Npnf-201 iii.vii.xix Pg 24
Npnf-201 iii.vii.xix Pg 24
Anf-03 v.vii.iii Pg 15
Gen. xxxii.
Has it, then, been permitted to angels, which are inferior to God, after they have been changed into human bodily form,6983 6983 See below in chap. vi. and in the Anti-Marcion, iii. 9.
nevertheless to remain angels? and will you deprive God, their superior, of this faculty, as if Christ could not continue to be God, after His real assumption of the nature of man? Or else, did those angels appear as phantoms of flesh? You will not, however, have the courage to say this; for if it be so held in your belief, that the Creator’s angels are in the same condition as Christ, then Christ will belong to the same God as those angels do, who are like Christ in their condition. If you had not purposely rejected in some instances, and corrupted in others, the Scriptures which are opposed to your opinion, you would have been confuted in this matter by the Gospel of John, when it declares that the Spirit descended in the body6984 6984 Corpore.
of a dove, and sat upon the Lord.6985 6985
Anf-01 viii.iv.cxxvi Pg 4
Gen. xxxii. 24; 30.
and asserts it was God; narrating that Jacob said, ‘I have seen God face to face, and my life is preserved.’ And it is recorded that he called the place where He wrestled with him, appeared to and blessed him, the Face of God (Peniel). And Moses says that God appeared also to Abraham near the oak in Mamre, when he was sitting at the door of his tent at mid-day. Then he goes on to say: ‘And he lifted up his eyes and looked, and, behold, three men stood before him; and when he saw them, he ran to meet them.’2442 2442
Anf-02 vi.iii.i.vii Pg 19.1
Anf-01 ii.ii.lii Pg 4
Ps. l. 14, 15.
For “the sacrifice of God is a broken spirit.”235 235
Anf-01 ix.vi.xviii Pg 8
Ps. l. 14, 15.
rejecting, indeed, those things by which sinners imagined they could propitiate God, and showing that He does Himself stand in need of nothing; but He exhorts and advises them to those things by which man is justified and draws nigh to God. This same declaration does Esaias make: “To what purpose is the multitude of your sacrifices unto Me? saith the Lord. I am full.”4014 4014
Anf-02 vi.iv.iv.xvii Pg 7.1
Anf-03 v.iv.v.xxxiii Pg 6
What in the Punic language is called Mammon, says Rigaltius, the Latins call lucrum, “gain or lucre.” See Augustine, Serm. xxxv. de Verbo domini. I would add Jerome, On the VI. of Matthew where he says: “In the Syriac tongue, riches are called mammon.” And Augustine, in another passage, book ii., On the Lord’s Sermon on the Mount, says: “Riches in Hebrew are said to be called mammon. This is evidently a Punic word, for in that language the synonyme for gain (lucrum) is mammon.” Compare the same author on Ps. ciii. (Oehler).
For when advising us to provide for ourselves the help of friends in worldly affairs, after the example of that steward who, when removed from his office,4776 4776 Ab actu.
relieves his lord’s debtors by lessening their debts with a view to their recompensing him with their help, He said, “And I say unto you, Make to yourselves friends of the mammon of unrighteousness,” that is to say, of money, even as the steward had done. Now we are all of us aware that money is the instigator4777 4777 Auctorem.
of unrighteousness, and the lord of the whole world. Therefore, when he saw the covetousness of the Pharisees doing servile worship4778 4778 Famulatam.
to it, He hurled4779 4779 Ammentavit.
this sentence against them, “Ye cannot serve God and mammon.”4780 4780
Anf-03 v.iv.v.xxxiii Pg 6
What in the Punic language is called Mammon, says Rigaltius, the Latins call lucrum, “gain or lucre.” See Augustine, Serm. xxxv. de Verbo domini. I would add Jerome, On the VI. of Matthew where he says: “In the Syriac tongue, riches are called mammon.” And Augustine, in another passage, book ii., On the Lord’s Sermon on the Mount, says: “Riches in Hebrew are said to be called mammon. This is evidently a Punic word, for in that language the synonyme for gain (lucrum) is mammon.” Compare the same author on Ps. ciii. (Oehler).
For when advising us to provide for ourselves the help of friends in worldly affairs, after the example of that steward who, when removed from his office,4776 4776 Ab actu.
relieves his lord’s debtors by lessening their debts with a view to their recompensing him with their help, He said, “And I say unto you, Make to yourselves friends of the mammon of unrighteousness,” that is to say, of money, even as the steward had done. Now we are all of us aware that money is the instigator4777 4777 Auctorem.
of unrighteousness, and the lord of the whole world. Therefore, when he saw the covetousness of the Pharisees doing servile worship4778 4778 Famulatam.
to it, He hurled4779 4779 Ammentavit.
this sentence against them, “Ye cannot serve God and mammon.”4780 4780
Treasury of Scriptural Knowledge, Chapter 35
VERSE (3) - Ge 28:12,13; 32:7,24 Ps 46:1; 50:15; 66:13,14; 91:15; 103:1-5; 107:6,8
