For that Christ died for all men is the universal and constant doctrine of the Catholic Church in all ages,s and no ‘error of Arminius:’ and are the express words of Scripture itself, in more places than one.t And the Synod of Dort,u called purposely about the errors of Arminius, allows this for orthodox; Christum mortuum esse pro omnibus. And for my part I wish with all my heart, that this had been the greatest error of Arminius.William Laud, “History of Troubles and Trial,” in The Works of the Most Reverend Father in God, William Laud, D.D. (Oxford: John Henry Parker, 1853), 3:304–05. For the last citation, see Anthony Milton, ed., “The Collegiat Suffrage of the Divines of Great Britaine, Concerning the Five Articles Controverted in the Low Countries,” in The British Delegation and the Synod of Dort (1618–1619) (Woodbridge, Suffolk, UK; Rochester, NY: The Boydell Press, 2005), 244–45.
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s “Christus crucifixus propter genus humanum.” [Εἰ γὰρ καὶ ὁ πατὴρ αὐτοῦ καὶ αὐτὸς παθεῖν ταῦτα αὐτὸν ὑπὲρ τοῦ ἀνθρωπείου γένους ἐνήργησεν.]—S. Just. Mart. Dial. cum Tryph. p. 246. [§ 95, p. 192. C. Paris. 1742.]
“Tota natura redempta.”—Athan. de Incarn. Christi. Edit. Con. p. 66. [ἡ κτίσις πᾶσα λελύτρωται.—[S.] Athan. de Incarn. [§ 37. Op., tom. i. p. 79. C. Paris. 1698.]
“Pro omni humano grege.” [πάσης τῆς ἀνθρωπίνης ἀγέλης.]—Euseb. L. 10. De Demonstr. Evang. in præfat. [p. 462. De. Colon. 1688.]
“Pro orbe universo.” [ῥανίδες αἵματος ὀλίγαι κόσμον ὅλον ἀναπλάττουσαι.]—Greg. Naz. Orat. xlii. [Op., tom. i. p. 696. D. Paris. 1630.]
[“Venit Redemptor, et dedit pretium, fudit sanguinem suum, emit orbem terrarum.”—S.] Aug. in Ps. 95. Op., tom. iv. col. 1478. B.]
“Pro proditore suo” [“et ideo nec proditorem debuerat præterire, ut adverterent omnes, quod in electione etiam proditoris sui servandorum omium insigne prætendit.”]—S. Ambros. L. de Paradiso, cap. viii [Op., tom. i. col. 161.] “Pro iis qui curari nolunt.” [Ideo omnibus opem sanitatis detulit, ut quicunque perierit mortis suæ causas sibi ascribat, qui curari noluit, cum remedium haberet, quo posset evadere.”] S. Amb. L. 2. de Cain & Abel, c. iii. [Ibid. col. 211.]
“Pro Gentibus, sed illæ non voluerunt” [ὁ μὲν Χριστὸς καὶ ἀπέθανεν ὑπὲρ Ἑλλήνων … πῶς οὖν, φησίν, οὐκ ἐπίστευσαν; ὅτι οὐκ ἐθέλησαν.]—S. Chrysost. Hom. 7. in 1 Tim. 2. [Op., tom. xi. p. 586. D.]
“Pro omnibus, si omnes redimi vellent”—S. Hieron. in 1 Tim. ii. 1. [Pelag. apud S Hier. Op., tom. xi col. 1046. A.] Primasius, ibid. [apud Bibl. Max. Patr. tom. x. p. 237. H.]
“Nulla ratio dubitandi est … [sed prorsus pro omnibus mortuus est Christus].”—Prosper. [seu ignotus auctor.] lib. ii. de Vocat. Gent. c. 16. [apud S. Prosper. Op., col. 904. c. Paris. 1711.]
“Non pro fidelibus tantum, sed pro, &c.” [Χάριτι τὸν υἱὸν αὐτοῦ ἔδωκε εἰς θάνατον, οὐχ ὑπὲρ τῶν πιστῶν δὲ μόνον, ἀλλ’ ὑπὲρ τῆς οἰκουμένης ἁπάσης.]—Theoph. in Heb. ii. 9. [p. 890. Lond. 1636.] Œcumenius, ibid. [Εἰ γὰρ καὶ μή πάντες ἐσώθησαν διὰ τὴν οἰκείαν ἀπιστίαν, αὐτὸς μέντοι τὸ οἰκεῖον ἐπὶ πάντας καὶ ὑπὲρ πάντων ἐποίησεν.—Œcum. Comm. vol. ii. p. 329. B. Lut. Par. 1631.]
t S. Jo. iii. 17; 2 Cor. v. 15; Heb. ii. 9; 1 Tim. ii. 6; 1 Tim. iv. 10; 1 S. Jo. ii. 1, 2.
u “Nemo mortalium est, qui non possit vere et serio per ministros evangelii vocari ad participationem remissionis peccatorum et vitæ æternæ per mortem Christi. (Act. xiii. 38, et S. Jo. iii 17, 18.) Evangelio autem nihil falsum aut simulatum sebest; sed quicquid in eo per ministros offertur, aut promittitur hominibus, id eodem modo ab Authore Evangelii offertur et promittitur iisdem …
“Sic ergo Christus pro omnibus mortuus est, ut omnes et singuli, mediante, fide possint virtute ἀντιλύτρον hujus remissionem peccatorum et vitam æternam consequi, &c.”—Sententia Theologorum Magn. Britan. apud Acta Synod. Dord. Artic. ii. Thes. iii. [apud Judic. Theol. Exter. pp. 78, 79. Lug. Bat. 1620.]
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Credit to “Anglican Zoomer” for this find.
It is interesting to see that he cites the following 12 theologians: Justin Martyr, Athanasius, Eusebius of Caesarea, Gregory of Nazianzus, Augustine, Ambrose, Chrysostom, Jerome, Primasius, Prosper of Aquitaine, Theophylact of Ohrid, and Œcumenius. Here are all of the citations in full and in order:
1. Justin Martyr (c. 90/100–165)
Justin Martyr, “The Dialogue with Trypho,” in The First Apology, The Second Apology, Dialogue with Trypho, Exhortation to the Greeks, Discourse to the Greeks, The Monarchy or The Rule of God, vol. 6 of The Fathers of the Church, ed. Thomas B. Falls (Washington, DC: The Catholic University of America Press, 1948), 298–99; Dialogus cum Tryphone §95.Chapter 95
‘Indeed, the whole human race could be said to be under a curse. For it is written in the Law laid down by Moses: “Cursed be he that abideth not in the words of the book of the Law, and fulfilleth them not in work” [Deut. 27:26. Cf. Gal. 3:10]. Not even you will dare to assert that anyone ever fulfilled all the precepts of the Law exactly; some have kept them more, some less, than others. But, if those who are subject to the Law are certainly under a curse, because they have not kept the whole Law, how much more so will all the Gentiles evidently be cursed, since they commit idolatry, seduce youths, and perform other wicked deeds? If, therefore, the Father of the Universe willed that His Christ should shoulder the curses of the whole human race, fully realizing that He would raise Him up again after His crucifixion and death, why do you accuse Him, who endured such suffering in accordance with the Father’s will, of being a cursed person, instead of bewailing your own iniquity? For, although He suffered for mankind according to the will of the Father Himself, it was not in obedience to the will of God that you made Him suffer. Nor did you practise piety when you put the Prophets to death. Nor can any of you say in self-defense: “If the [p 299] Father willed Him to suffer these things, in order that by His wounds mankind might be healed, we did no wrong [in putting Him to death].” If you would say this while you repent for your wicked actions, and acknowledge Jesus to be the Christ, and observe His precepts, then, as I said above, you will receive remission of your sins. But, if you curse Him and those who believe in Him, and, whenever it is in your power, put them to death, how will you prevent retribution from being demanded of you for having laid hands on Him, as of unjust and sinful men who are completely devoid of feeling and wisdom?’
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2. Athanasius (c. 296/298–373)
Justin Martyr, “Dialogue of Justin with Trypho, a Jew,” in The Apostolic Fathers with Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, vol. 1 of The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 247; Dialogus cum Tryphone §95.CHAP. XCV.—CHRIST TOOK UPON HIMSELF THE CURSE DUE TO US.
“For the whole human race will be found to be under a curse. For it is written in the law of Moses, ‘Cursed is every one that continueth not in all things that are written in the book of the law to do them’ [Deut. 27:26]. And no one has accurately done all, nor will you venture to deny this; but some more and some less than others have observed the ordinances enjoined. But if those who are under this law appear to be under a curse for not having observed all the requirements, how much more shall all the nations appear to be under a curse who practise idolatry, who seduce youths, and commit other crimes? If, then, the Father of all wished His Christ for the whole human family to take upon Him the curses of all, knowing that, after He had been crucified and was dead, He would raise Him up, why do you argue about Him, who submitted to suffer these things according to the Father’s will, as if He were accursed, and do not rather bewail yourselves? For although His Father caused Him to suffer these things in behalf of the human family, yet you did not commit the deed as in obedience to the will of God. For you did not practise piety when you slew the prophets. And let none of you say: If His Father wished Him to suffer this, in order that by His stripes the human race might be healed, we have done no wrong. If, indeed, you repent of your sins, and recognise Him to be Christ, and observe His commandments, then you may assert this; for, as I have said before, remission of sins shall be yours. But if you curse Him and them that believe on Him, and, when you have the power, put them to death, how is it possible that requisition shall not be made of you, as of unrighteous and sinful men, altogether hard-hearted and without understanding, because you laid your hands on Him?
2. Athanasius (c. 296/298–373)
Athanasius of Alexandria, Athanasius: On the Incarnation of the Word of God, trans. T. Herbert Bindley, Second Edition Revised. (London: The Religious Tract Society, 1903), 109–111; De incarnatione §37.XXXVII. The unparalleled death of Christ
Or who of those recorded in Scripture was pierced in his hands and feet, or has been hanged at all on a tree and ended his life on a cross for the salvation of all? For Abraham died departing this life on a bed: Isaac and Jacob themselves, too, died, having gathered up their feet on a bed. Moses and Aaron died on the mountain, David in his house, suffering from no plot of the people; although, indeed, he was sought after by Saul, yet he was preserved unharmed. Isaiah was sawn asunder, but he did not hang upon a tree; Jeremiah was insulted, but was not condemned to death: Ezekiel suffered, but not on the people’s behalf, rather pointing out what should come upon the people.
Moreover, these men, even when they suffered, were men all alike in their natural similitude; but He who is pointed out by the Scriptures to suffer on behalf of all is not a mere man, but is called the Life of all, even though He was like in nature to men. For ‘Ye shall see,’ it says, ‘your Life hanging before your eyes;’ and ‘Who shall declare His generation?’ [Isa. 53:8]. For of all the saints one can learn the generation, and trace it down from of old, and whence each was born; but of Him who is the Life, the Divine words signify that the generation is untraceable.
Who then is it of whom the Divine Writings say these things? or who is so great that the prophets foreannounce such great things concerning Him? Indeed, none other is found in the Scriptures except the common Saviour of all, the Word of God, our Lord Jesus Christ. For this is He who, coming forth from the Virgin, appeared as man upon earth, having an untraceable generation according to the flesh. For there is none that can speak of His father after the flesh, His body not being from a man, but from a virgin only.
As, then, one can trace their genealogy by their fathers of David, and of Moses, and of all the patriarchs, so no one can trace the generation from a man of the Saviour according to the flesh. For this is He who made the star to signify the birth of His body; for it was right that the Word descending from heaven should have also the signification of it from heaven; and it was right that the King of Creation at His coming should be visibly recognised by all creation.
Doubtless He was born in Judæa, yet men from Persia came to worship Him. This is He who won the victory over the opposing dæmons, and trophies against idolatry, even before His bodily manifestation. All, at least, from among the nations everywhere, abjuring their ancestral custom and the godlessness of idols, are placing their hope henceforth in Christ, and registering themselves under Him, as, indeed, one can see so much with one’s eyes.
For at no other time has the godlessness of the Ægyptians ceased, except when the Lord of all, as it were ‘riding upon a cloud,’ [Isa. 19:1] went down thither in the body and brought to naught the deceit of idols, and brought over all to Himself, and to the Father through Him. This is He who was crucified before the witness of the sun and creation, and before those who led Him forth to death; and by His death salvation has come for all, and all creation has been ransomed. This is He who is the Life of all, and who, as a sheep, surrendered His own body to death for the salvation of all as a life-gift, although the Jews believe it not.
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37 Which of those borne witness to in the scriptures was pierced in his hands and feet, or was hung at all upon a tree, and completed his life on the cross for the salvation of all? Abraham died, expiring on a bed; Isaac and Jacob also died with feet raised upon a bed. Moses and Aaron on the mountain; David died in his house, without being the object of any plotting by the people. Even if he was sought by Saul, yet he was preserved unharmed. Isaiah was sawn asunder, but he was not hanged upon the wood; Jeremiah was abused, but he did not die under condemnation; Ezekiel suffered, but not for the people, but indicating what would happen to the people. Moreover, these, although suffering, were human beings, like everyone else in the similarity of nature; but he who is declared by the scriptures to suffer on behalf of all is not simply human, but is called the Life of all, even if similar in nature to human beings. “You will see,” it says, “your life hanging before your eyes” (Deut 28:66) and “Who will declare his generation?” (Isa 53:8) For one could study the generation of all the saints, to expound from of old who and whence each one was, but the generation of the one who is Life the divine words declare to be inexpressible.St Athanasius the Great of Alexandria, On the Incarnation: Translation, ed. and trans. John Behr, vol. 44a of Popular Patristics Series (Yonkers, NY: St Vladimir’s Seminary Press, 2011), 127–31; De incarnatione §37.
Who then is this of whom the divine scriptures say these things? Or who is so great, that the prophets also foretell such things about him? For no one else is found in the scriptures except the Savior common to all, the God Word, our Lord Jesus Christ. For he it is who came forth from a virgin, and appeared on earth as a human being, and has an inexpressible generation in the flesh. For there is no one who can speak of his father in the flesh, his body not being from a man but from a virgin alone. Just as one can, therefore, trace the genealogy of David and Moses and all the patriarchs, so no one can tell of the generation in the flesh of the Savior from man. For he it is who made the star tell of the birth [genesis] of his body. For as the Word came down from heaven, it was necessary to have a sign from heaven too; and as the king of creation came forth, it was necessary that he be clearly known by the whole inhabited world. He was born in Judaea and they came from Persia to worship him. He it is who even before his bodily manifestation took the victory against the opposing demons and the trophy over idolatry. So all Gentiles from everywhere, rejecting the inherited customs and the godlessness of idols, place their hope henceforth in Christ and dedicate themselves to him, so that one can also see such things with the eyes themselves. For at no other time did the godlessness of the Egyptians cease, except when the Lord of all, riding as upon a cloud, went down there in the body, destroyed the error of the idols, and brought all to himself and through himself to the Father. He it is that was crucified, with the sun and creation as witnesses together with those who inflicted death upon him; and by his death salvation has come to all, and all creation been ransomed. He it is who is the Life of all, and who like a sheep delivered his own body to death as a substitute for the salvation of all, even if the Jews do not believe.
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3. Eusebius of Caesarea (c. 260/265–339)
Here are a few more relevant quotes from this work by Eusebius:
Athanasius of Alexandria, “On the Incarnation of the Word,” in St. Athanasius: Select Works and Letters, ed. Philip Schaff and Henry Wace, trans. Archibald T. Robertson, vol. 4 of A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Second Series (New York: Christian Literature Company, 1892), 55–56; De incarnatione §37.§ 37. Psalm 22:16, &c. Majesty of His birth and death. Confusion of oracles and demons in Egypt
Or who among those recorded in Scripture was pierced in the hands and feet, or hung at all upon a tree, and was sacrificed on a cross for the salvation of all? For Abraham died, ending his life on a bed; Isaac and Jacob also died with their feet raised on a bed; Moses and Aaron died on the mountain; David in his house, without being the object of any conspiracy at the hands of the people; true, he was pursued by Saul, but he was preserved unhurt. Esaias was sawn asunder, but not hung on a tree. Jeremy was shamefully treated, but did not die under condemnation; Ezechie suffered, not however for the people, but to indicate what was to come upon the people.
2. Again, these, even where they suffered, were men resembling all in their common nature; but he that is declared in Scripture to suffer on behalf of all is called not merely man, but the Life of all, albeit He was in fact like men in nature. For “ye shall see,” it says, “your Life hanging before your eyes;” and “who shall declare his generation?” For one can ascertain the genealogy of all the saints, and declare it from the beginning, and of whom each was born; but the generation of Him that is the Life the Scriptures refer to as not to be declared. 3. Who then is he of whom the Divine Scriptures say this? Or who is so great that even the prophets predict of him such great things? None else, now, is found in the Scriptures but the common Saviour of all, the Word of God, our Lord Jesus Christ. For He it is that proceeded from a virgin and appeared as man on the earth, and whose generation after the flesh cannot be declared. For there is none that can tell His father after the flesh, His body not being of a man, but of a virgin alone; 4. so that no one can declare the corporal generation of the Saviour from a man, in the same way as one can draw up a genealogy of David and of Moses and of all the patriarchs. For He it is that caused the star also to mark the birth of His body; since it was fit that the Word, coming down from heaven, should have His constellation also from heaven, and it was fitting that the King of Creation when He came forth should be openly recognized by all creation. 5. Why, He was born in Judæa, and men from Persia came to worship Him. He it is that even before His appearing in the body won the victory over His demon adversaries and a triumph over idolatry. All heathen at any rate from every region, abjuring their hereditary tradition and the impiety of idols, are now placing their hope in Christ, and enrolling themselves under Him, the like of which you may see with your own eyes.
6. For at no other time has the impiety of the Egyptians ceased, save when the Lord of all, riding as it were upon a cloud, came down there in the body and brought to nought the delusion of idols, and brought over all to Himself, and through Himself to the Father.
7. He it is that was crucified before the sun and all creation as witnesses, and before those who put Him to death: and by His death has salvation come to all, and all creation been ransomed. He is the Life of all, and He it is that as a sheep yielded His body to death as a substitute, for the salvation of all, even though the Jews believe it not.
3. Eusebius of Caesarea (c. 260/265–339)
For He was the Lamb that takes away sin, according to John the Baptist, when he said: “Behold the Lamb of God, that taketh away the sin of the world” [John 1:29], and He was the Lamb led to the slaughter in the oracle of Isaiah, which said: “He was led as a sheep to the slaughter, and as a lamb before her shearers is dumb” [Isa. 53.7]. [d] And of Him as of a lamb was it said: “For the sins of my people he was led to death” [Isa. 53.8]. For it was necessary that the Lamb of God, taken by the great High-Priest on behalf of the other kindred lambs, for all the flock of mankind [πάσης τῆς ἀνθρωπίνης ἀγέλης], should be offered as a sacrifice to God: “For since by man came death, by man came also the resurrection of the dead,” says the apostle: “and as by the offence of one, judgment came upon all men to condemnation: even so by the righteousness of one the free gift came upon all men unto justification of life” [1 Cor. 15:21; Rom. 5:18]. [463] Hence, also, He taught His disciples that He was life and light and truth, and the other conceptions of His Divinity, whereas to them that were not initiated into the secrets of His nature, He said: “Why do ye seek to kill me, a man that has told you the truth?” [John 8:40]Eusebius of Cæsarea, The Proof of the Gospel: Being the Demonstratio Evangelica of Eusebius of Cæsarea, ed. W. J. Sparrow-Simpson and W. K. Lowther Clarke, trans. W. J. Ferrar, vol. 2 of Translations of Christian Literature: Series I: Greek Texts (London; New York: Society for Promoting Christian Knowledge; The Macmillan Company, 1920), 191; Demonstratio Evangelica 10.praef.5 (PG 22, col. 718 B).
Here are a few more relevant quotes from this work by Eusebius:
[b] We must, therefore, regard the brutes as akin in kind and nature and essence to the vegetation of the earth and the plants, and conclude that those who sacrifice them commit no sin. Noah indeed was told to eat flesh, as the herb of the field.Eusebius of Cæsarea, The Proof of the Gospel: Being the Demonstratio Evangelica of Eusebius of Cæsarea, ed. W. J. Sparrow-Simpson and W. K. Lowther Clarke, trans. W. J. Ferrar, vol. 1 of Translations of Christian Literature: Series I: Greek Texts (London; New York: Society for Promoting Christian Knowledge; The Macmillan Company, 1920), 56–57; Demonstratio Evangelica 1.10.
While then the better, the great and worthy and divine sacrifice was not yet available for men, it was necessary for them by the offering of animals to pay a ransom for their own life, and this was fitly a life that represented their own nature. [c] Thus did the holy men of old, anticipating by the Holy Spirit that a holy victim, dear to God and great, would one day come for men, as the offering for the sins of the world, believing that as prophets they must perform in symbol his sacrifice, and shew forth in type what was yet to be. But when that which was perfect was come, in accordance with the predictions of the prophets, the former sacrifices ceased at once because of the better and true Sacrifice.
This Sacrifice was the Christ of God, from far distant times foretold as coming to men, to be sacrificed like a sheep for the whole human race. As Isaiah the prophet says of him: “As a sheep he was led to slaughter, and as a lamb dumb before her shearers” [Is. 53:7].
[c] His Strong One forsook Him then, because He wished Him to go unto death, even “the death of the cross” [Phil. 2:8], and to be set forth as the ransom and sacrifice for the whole world, and to be the purification of the life of them that believe in Him. [d] And He, since he understood at once His Father’s Divine counsel, and because He discerned better than any other why He was forsaken by the Father, humbled Himself even more, and embraced death for us with all willingness, and “became a curse for us” [Gal. 3:13], holy and all blessed though He was, and “He that knew no sin, became sin, that we might become the righteousness of God in* Him” [2 Cor. 5:21]. Yea more—to wash away our sins He was crucified, suffering what we who were sinful should have suffered, as our sacrifice and ransom, so that we may well say with the prophet, He bears our sins, and is pained for us, and he was wounded for our sins, and bruised for our iniquities, so that by His stripes we might be healed, for the Lord hath given Him for our sins [Isa. 53:4]. So, as delivered up by the Father, as bruised, as bearing our sins, He was led as a sheep to the slaughter. With this the apostle agrees when he says, “Who spared not his own Son, but delivered him for us all” [Rom. 8:32]. And it is to impel us to ask why the Father forsook Him, that He says, “Why hast thou forsaken me?” [496] The answer is, to ransom the whole human race, buying them with His precious Blood from their former slavery to their invisible tyrants, the unclean dæmons, and the rulers and spirits of evil.Eusebius of Cæsarea, The Proof of the Gospel: Being the Demonstratio Evangelica of Eusebius of Cæsarea, ed. W. J. Sparrow-Simpson and W. K. Lowther Clarke, trans. W. J. Ferrar, vol. 2 of Translations of Christian Literature: Series I: Greek Texts (London; New York: Society for Promoting Christian Knowledge; The Macmillan Company, 1920), 220–21; Demonstratio Evangelica 10.8.
And the Father forsook Him for another reason, namely, that the love of Christ Himself for men might be set forth.
4. Gregory of Nazianzus (c. 329–390)
Laud lists the following as Orat. 42 (according to Opera, tom. i. p. 696. D. Paris. 1630), as some others do as well, but in some modern versions, as in the following, it is Orat. 45.
XXIX. Many indeed are the miracles of that time: God crucified; the sun darkened and again rekindled; for it was fitting that the creatures should suffer with their Creator; the veil rent; the Blood and Water shed from His Side; the one as from a man, the other as above man; the rocks rent for the Rock’s sake; the dead raised for a pledge of the final Resurrection of all men; the Signs at the Sepulchre and after the Sepulchre, which none can worthily celebrate; and yet none of these equal to the Miracle of my salvation. A few drops of Blood recreate the whole world [ρανιδες αἱματος ὀλιγαι κοσμον ὁλον ἀναπλαττουσαι], and become to all men what rennet is to milk, drawing us together and compressing us into unity.Gregory Nazianzen, “Select Orations of Saint Gregory Nazianzen,” in S. Cyril of Jerusalem, S. Gregory Nazianzen, ed. Philip Schaff and Henry Wace, trans. Charles Gordon Browne and James Edward Swallow, vol. 7 of A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Second Series (New York: Christian Literature Company, 1894), 433; Orat. 45.29.
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5. Augustine of Hippo (354–430)
29 Many indeed are the wonders of that time: God crucified; the sun darkened and again rekindled, for created things also had to suffer with the Creator; the veil split; blood and water pouring from his side, the first as human, the second as above the human; the earth shaken, rocks broken in pieces for the sake of the Rock; dead people raised to bring faith in the completion of the universal resurrection; the signs at the tomb and after the tomb. Who can adequately sing their praise? Yet none is like the wonder of my salvation: a few drops of blood recreate the whole world and become for all human beings like a curdling agent for milk, binding and drawing us together into one.St Gregory of Nazianzus, Festal Orations, ed. John Behr, trans. Nonna Verna Harrison, vol. 36 of Popular Patristics Series (Crestwood, NY: St Vladimir’s Seminary Press, 2008), 189; Orat. 45.29 (PG 36, col. 663 A).
5. Augustine of Hippo (354–430)
More to be feared he is indeed than all the gods. The place where he intends to build his house is thickly forested, which is why we heard in yesterday’s psalm, We found it in the pastures and woodlands (Ps 131(132):6). It was this same house that was being sought when the psalm spoke of pastures and woodlands. Why was the place forested? Men and women were worshipping idols, so it is small wonder that they were feeding pigs. There was once a son who forsook his father, and ran through all his money by extravagant living and frequenting prostitutes. He ended by feeding pigs [See Lk 15:13–15], which is a way of saying that he paid cult to demons. Through the superstition prevalent among the Gentiles the whole earth had become a thick wood. But the Lord who builds his house uprooted the forest, and this is why our psalm is entitled, When the house was being built after the captivity; for people certainly had been held captive under the devil, and had served demons, but they were redeemed from captivity. They had the power to sell themselves, but were powerless to buy themselves back. The redeemer came, and laid down the price. He poured out his blood and purchased the whole round world. Are you asking what he bought? Look what he paid, and from that infer what he bought. The price paid was Christ’s blood. What is worth a price like that? What else but the entire world? What else but all nations? When certain people maintain either that the price was so low that it purchased Africans only, or that they are themselves so important that so high a price was justly paid for them alone, they are either shockingly ungrateful for the generosity that ransomed them, or else exceedingly proud. Let them not triumph [Variant: “insult us”], and let them not be arrogant; whatever Christ spent, he spent for all the world. He knows what he has bought, and he knows what he paid for it.Saint Augustine, Expositions of the Psalms 73–98, ed. John E. Rotelle, trans. Maria Boulding, vol. 18 of The Works of Saint Augustine: A Translation for the 21st Century (Hyde Park, NY: New City Press, 2002), 428–29.
Another version:
6. Ambrose of Milan (c. 339–397)
5. … For the spot where he wished to build the house, is itself woody, where it was said yesterday, “we found it in the wood” [Ps. 132:6. Hence it appears that Ps. 132 had been expounded the day before]. For he was seeking that very house, when he said, “in the wood.” And why is that spot woody? Men used to worship images: it is not wonderful that they fed hogs. For that son who left his father, and spent his all on harlots, living as a prodigal, used to feed hogs [Luke 15:12–15], that is, to worship devils; and by this very superstition of the heathen, all the earth became a wood. But he who buildeth a house, rooteth up the wood; and for this reason it was said, “While the house was being built, after the captivity” [Title of Psalm]. For men were held captive under the devil, and served devils; but they were redeemed from captivity. They could sell, but they could not redeem themselves. The Redeemer came, and gave a price; He poured forth His Blood, and bought the whole world. Ye ask what He bought? Ye see what He hath given; find out then what He bought. The Blood of Christ was the price. What is equal to this? What, but the whole world? What, but all nations? They are very ungrateful for their price, or very proud, who say that the price is so small that it bought the Africans only; or that they are so great, as that it was given for them alone. Let them not then exult, let them not be proud: He gave what He gave for the whole world. He knew what He bought, because He knew at what price He bought it. Thus because we are redeemed, the house is built after the captivity. And who are they who held us in captivity? Because they to whom it is said, “Declare His honour,” are the clearers of the wood: that they may root out the wood, free the earth from captivity, and build, and raise up, by declaring the greatness of the Lord’s house. How is the wood of devils cleared away, unless He who is above them all be preached? All nations then had devils for their gods: those whom they called gods, were devils, as the Apostle more openly saith, “The things which the Gentiles sacrifice, they sacrifice unto devils, and not to God” [1 Cor. 10:20]. Since therefore they were in captivity, because they sacrificed to devils, and on that account the whole earth had remained woody; He is declared to be great, and above all worldly praise.Augustine of Hippo, “Expositions on the Book of Psalms,” in Saint Augustin: Expositions on the Book of Psalms, ed. Philip Schaff, trans. A. Cleveland Coxe, vol. 8 of A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (New York: Christian Literature Company, 1888), 471–72.
6. Ambrose of Milan (c. 339–397)
De paradisio:
(39) Possible objections on the part of the Gentiles who do not admit this evidence stand in need of a response. Since the Gentiles demand a rational explanation, here is the reason why the Son of God either gave a command to one who is going to disobey it or has chosen one who is going to betray Him. The Lord Jesus came to save all sinners [Cf. Luke 19:10]. He was bound to show concern even for the wicked. Accordingly, He was bound not to disregard one who was to betray Him. He wished that all might take note that in the choice even of His betrayer He was offering a sign for the salvation of all of us. No injury was done to Adam in that he received a command, or to Judas because he was chosen. God did not lay it down as a necessary consequence that one should disobey and the other should betray Him. Both could have abstained from sin if they had guarded what they had received. Hence, although He knew that all the Jews would not believe, He stated: ‘I have not come except to the lost sheep of the house of Israel’ [Matt. 15:24] The fault is, therefore, not in the one issuing the command; the sin is rather in the one who disobeys. God’s intent was this: He wanted to show to everyone that He willed to give freedom to all mankind. I do not mean to maintain that He did not know of the disobedience to come. Rather, I contend that He did know, but that He should not for that reason be subject to reproach for a betrayer who met death. God should not be accused of being the cause why both lapsed. In fact, both stand convicted and condemned, because one received a command not to fall into sin, and the other was enrolled among the Apostles in order that he, as the result of kindness, might change his intention to betray.Ambrose of Milan, Hexameron, Paradise, and Cain and Abel, trans. John J. Savage, vol. 42 of The Fathers of the Church (Washington, DC: The Catholic University of America Press, 1961), 316–17; De paradisio 8.39.
De Cain et Abel:
7. John Chrysostom (c. 347–407)
8. Jerome (c. 342/347–420)
9. Primasius of Hadrumetum (fl. 551–died c. 560)
10. Prosper of Aquitaine (c. 390–c. 455)
11. Theophylact of Ohrid (c. 1055–c. 1107)
12. [Pseudo-] Œcumenius (c.550–c.600)
(11) Our price is the blood of Christ. Hence the Apostle Peter says: ‘Not with gold or silver you were redeemed, but with the precious blood.’ And Paul says: ‘You have been bought with a price. Do not become the slaves of men’ [1 Peter 1:18; 1 Cor. 7:23]. Therefore, not without reason did they marvel in the Gospel on seeing the Lord Jesus sitting on a colt, because the race of the Gentiles is to Christ like a victim which, according to the Law, is considered to be unclean. Hence we read in the Scriptures that the Levites redeemed them [Cf. Exod. 13:13]. In this way they would be able by the sanctity of their lives and by their prayers to take away the sins of their people. Here in the figure of the Lamb we have the true Levite who was to come and preside over the mysteries. By His own Passion He would take away the sins of the world [Cf. John 1:29]. The word ‘Levite’ means ‘raised up for me’ or ‘on me he is light.’ The word ‘Levite’ bears witness to a perfection in virtue by which the people attain holiness. He, therefore, is the expected who was born of a virgin and who came for my salvation and for the salvation of the entire world. For me He was sacrificed; for me He tasted death; and for me, too, He rose from the dead. In Him has the redemption of all men been undertaken; in Him is their resurrection. He is the true Levite. We, His Levites, He would bring closer to God so that we might pray to Him unceasingly, hope for salvation from Him, shun all worldly affairs, and finally be numbered among the elect, as it is written: ‘O Lord, possess us’ [Exod. 34:9]. Then alone is found true possession when we are not subject to the temptations of life and when we bring forth perfect fruit for all time. The Levite is one who redeems, because a man of wisdom redeems the man who is weak and foolish. He is like a physician who revives the spirit of his helpless patient. In imitation of that Physician who came down from heaven, he assuages the convalescent with healing words of wisdom, in order to point out to men the ways of wisdom and to reveal the paths of wisdom to little ones [Cf. Ps. 18:8; Matt. 11:25]. He perceived that those who suffer cannot be healed without a remedy. For this reason He bestowed medicine on the sick and by His assistance made health available to all, so that whoever died could ascribe to himself the real causes of his death. That man was unwilling to be cured, although he had a remedy at hand which could effect his escape from death. The mercy of God has been made manifest to all. Those who perish, therefore, perish through their own negligence, whereas those who are saved are freed by the judgment of God, who wishes all men to be saved and to come to the recognition of truth [Cf. John 3:16–21; Luke 19:10]. Hence, if Sodom had fifty just men, it would not have been destroyed. If it had ten just men, Sodom would have been saved [Cf. Gen. 18:24–32], because a declaration of the remission of sin would have rescued their souls from servitude, and the plenitude of perfect knowledge would not have allowed their hearts to be consumed in the devouring flames of lust.Ambrose of Milan, Hexameron, Paradise, and Cain and Abel, trans. John J. Savage, vol. 42 of The Fathers of the Church (Washington, DC: The Catholic University of America Press, 1961), 411–13; De Cain et Abel 2.3.11.
7. John Chrysostom (c. 347–407)
Ver. 4. Who will have all men to be saved, and to come to the knowledge of the truth.John Chrysostom, “Homilies of S. John Chrysostom, Archbishop of Constantinople, on the First Epistle of S. Paul the Apostle to Timothy,” in The Homilies of S. John Chrysostom, Archbishop of Constantinople, on the Epistles of St. Paul the Apostle to Timothy, Titus, and Philemon, A Library of Fathers of the Holy Catholic Church (Oxford; London: John Henry Parker; J. G. F. and J. Rivington, 1843), 56–59. See also John Chrysostom, “Homilies of St. John Chrysostom, Archbishop of Constantinople, on the First Epistle of St. Paul the Apostle to Timothy,” in Saint Chrysostom: Homilies on Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon, ed. Philip Schaff, trans. James Tweed and Philip Schaff, vol. 13 of A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (New York: Christian Literature Company, 1889), 430–31; and Chrysostom, In epist. 1 ad Timoth. Cap. II. Homil. VII. (PG 62, col. 537).
Imitate God! (2) if He will have all men to be saved, there is reason why one should pray for all, if He hath willed that all should be saved, be thou willing also; and if thou wishest it, pray for it, for wishes lead to prayers. Observe how from every quarter He urges this upon the soul, to pray for the Heathen, shewing how great advantage springs from it; that we may lead a quiet and peaceable life; and what is much more than this, that it is pleasing to God, that thus men become like Him, in that they will the same that He does. This is enough to shame a very brute. Fear not therefore to pray for the Gentiles, for God Himself wills it; but fear only to pray against any, for that He wills not. And if you pray for the Heathens, you ought of course to pray for Heretics also, for we are to pray for all men, and not to persecute. And this is good also for another reason, as we are partakers of the same nature, and God commands and accepts benevolence and affection towards one another.
But if the Lord Himself wills to give, you say, what need of my prayer? It is of great benefit both to them and to thyself. It draws them to love, and it inclines thee to humanity. It has the power of attracting others to the faith; (for many men have fallen away from God, from contentiousness towards one another;) and this is what he now calls the salvation of God, who will have all men to be saved; without this all other is nothing great, a mere nominal salvation, and only in words. And to come to the knowledge of the truth. The truth: what truth? Faith in Him. And indeed he had previously said, Charge some that they teach no other doctrine. But that no one may consider such as enemies, and on that account raise troubles [μάχας] against them; he says that He will have all men to be saved, and to come to the knowledge of the truth; and having said this, he adds,
Ver. 5. For there is one God, and one Mediator between God and men.
He had before said, to come to the knowledge of the truth, implying that the world is not in the truth. Now he says, that there is one God, that is, not as some say, many, and that He has sent His Son as Mediator, thus giving proof that He will have all men to be saved. But is not the Son God? Most truly He is; why then does he say, One God? In contradistinction to the idols; not to the Son. For he is discoursing about truth and error. Now a mediator ought to have communion with both parties, between whom he is to mediate. For this is the property of a mediator, to be in close communion with each of those whose mediator he is. For he would be no longer a mediator, if he were connected with one but separated from the other. If therefore He partakes not of the nature of the Father, He is not a Mediator, but is separated. For as He is partaker of the nature of men, because He came to men, so is He partaker of the nature of God, because He came from God. Because He was to mediate between two natures, He must approximate to the two natures; for as the place situated between two others is joined to each place, so must that between natures be joined to either nature. As therefore He became Man, so was He also God. A man could not have become a mediator, because he must also plead with God. God could not have been mediator, since those could not receive Him, toward whom He should have mediated. And as elsewhere he says, There is one God the Father, … and one Lord Jesus Christ [1 Cor. 8:6]; so also here One God, and One Mediator; he does not say two; for he would not have that number wrested to Polytheism, of which he was speaking. So he wrote One and One. You see how accurate are the expressions of Scripture! For though one and one are two, we are not to say this, though reason suggests it. And here thou sayest not one and one are two, and yet thou sayest what reason does not suggest. ‘If He begat He also suffered [ἔπαθεν].’ For there is one God, he says, and one Mediator between God and men, the Man Christ Jesus.
Ver. 6. Who gave Himself a ransom for all, to be testified [Lit. the Testimony] in due time.
Was Christ then a ransom for the Heathen? Undoubtedly Christ died even for Heathen; and you cannot bear to pray for them. Why then, you ask, did they not believe? Because they would not: but His part was done. His suffering was a Testimony, he says; for He came, it is meant, to bear witness to the truth of the Father, and was slain [He seems to mean, ‘was slain for that purpose’]. Thus not only the Father bore witness to Him, but He to the Father. For I came [John 5:43], He saith, in my Father’s name. And again, No man hath seen God at any time [John 1:18]. And again, That they might know Thee [John 17:3], the only true God. And, God is a Spirit. And He bore witness even to the death. But this, in due time [John 4:24], means, In the fittest time.
Ver. 7. Whereunto I am ordained a preacher and an Apostle, (I speak the truth in Christ, and lie not:) a teacher of the Gentiles in faith and verity.
Since therefore Christ suffered for the Gentiles, (3) and I was separated to be a teacher of the Gentiles, why dost thou refuse to pray for them? He fully shews his own credibility, by saying that he was ordained [Acts 13:2], that is, separated, for this purpose, the other Apostles being backward [ἐνάρκων] in teaching the Gentiles; he adds, in faith and verity, to shew that in that faith there was no deceit. Here is observable the extension of grace. For the Jews had no prayers for the Gentiles; but now grace is extended to them: and when he says that he was separated to be a Teacher of the Gentiles, he intimates that grace was now shed over every part of the world.
Moral. He gave himself a ransom, he saith, how then was He delivered up by the Father? Because it was of His goodness. And what means ransom? God was about to punish them, but He forbore to do it. They were about to perish, but in their stead He gave His own Son, and sent us as heralds to proclaim the Cross. These things are sufficient to attract all, and to demonstrate the love of Christ. So truly, so inexpressibly great are the benefits which God has bestowed upon us. He sacrificed Himself for His enemies, who hated and rejected Him. What no one would do for friends, for brethren, for children, that the Lord hath done for His servants; a Lord not Himself such an one as His servants, but God for men; for men not deserving. For had they been deserving, had they done His pleasure, it would have been less wonderful; but that He died for such ungrateful, such obstinate creatures, this it is which strikes every mind with amazement. For what men would not do for their fellow men, that has God done for us! Yet after such a display of love towards us, we hold back [ἀκκιζόμεθα], and are not in earnest in our love of Christ. He has sacrificed Himself for us; for Him we make no sacrifice. We neglect Him when He wants necessary food; sick and naked we visit Him not. What do we not deserve, what wrath, what punishment, what hell? Were there no other inducement, it should be sufficient to prevail with every one that He condescended to make human sufferings His own, to say I hunger, I thirst.
8. Jerome (c. 342/347–420)
Qui dedit redemptionem semetipsum pro omnibus. Ille se pro omnibus dedit, si omnes redimi vellent.Jerome, Commentarius in epistolam I ad Timotheum. Cap. II (PL 30, col. 878 A). Or see here (click).
AI Translation: Who gave himself as a redemption for all. He gave himself for all, if all were willing to be redeemed.
9. Primasius of Hadrumetum (fl. 551–died c. 560)
Qui dedit redemptionem semetipsum pro omnibus. Pro omnibus quidem effuses est sanguis Christi, sed credentibus prodest: incredulis vero erit in condemnationem: sicut alibi decit, Aliis sumus odor vitae in vitam: aliis odor mortis in mortem.Primasius, In epistolam I ad Timotheum commentaria (PL 68, col. 663 C).
AI Translation: Who gave Himself as a redemption for all. For the blood of Christ was indeed poured out for all; but it benefits believers, whereas for unbelievers it will be unto condemnation: just as He Himself says elsewhere, “To some we are the fragrance of life unto life; to others the fragrance of death unto death.”
10. Prosper of Aquitaine (c. 390–c. 455)
CAPUT XVI. Quod Christus pro omnibus impiis mortuus sit. Nulla igitur ratio dubitandi est, Jesum Christum Dominum nostrum pro impiis et peccatoribus mortuum, a quorum numero si aliquis liber inventus est, non est pro omnibus mortuus Christus: sed prorsus pro omnibus mortuus est Christus:Prosper, De vocatione omnium gentium Liber II (PL 51, col. 702–703 D–A).
There can, therefore, be no reason to doubt that Jesus Christ our Lord died for the unbelievers and the sinners.140 If there had been any one who did not belong to these, then Christ would not have died for all. But He did die for all men without exception.St. Prosper of Aquitaine, St. Prosper of Aquitaine: The Call of All Nations, ed. Johannes Quasten and Joseph C. Plumpe, trans. P. De Letter, vol. 14 of Ancient Christian Writers (New York; Ramsey, NJ: Newman Press, 1952), 118.
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140 The Semi-Pelagians wrongly concluded from St. Augustine’s teaching on predestination that Christ did not die for all men, but only for the predestined. Cf. Prosper’s answer in Resp. cap. Vincent. 1 and Resp. cap. Gall. 9.
11. Theophylact of Ohrid (c. 1055–c. 1107)
Ut gratia Dei pro omnibus gustaret mortem. Deus enim non ex debito, sed ex gratia Filium suum nobis dedit in mortem, non pro fidelibus tantum, sed pro universo terrarum orbe. Etsi enim omnes non sunt servati, ipse tamen quod sui officii erat implevit.Theophylact, Expositio in epist. ad Hebraeos (PG 125, col. 210 B).
“That by the grace of God He might taste death for all.” For God did not give His Son over to death for us out of debt, but out of grace—not for the faithful only, but for the whole circle of the world. For although not all are saved, He nevertheless fulfilled what belonged to His office.
12. [Pseudo-] Œcumenius (c.550–c.600)
Pro universo orbe gustaret mortem. Quanquam enim non omnes salvi facti sint ob suam incredulitatem: ipse tamen quod suum erat ad omnes et pro omnibus fecit.Oecumenius, Commentaria in Novum Testamentum. (Continuatio.): Pauli Apostoli ad Hebraeos epistola (PG 119, col. 295 C).
AI Translation: He might taste death for the whole world. For although not all are saved because of their own unbelief, He nevertheless did what was His part for all and on behalf of all.
