Digital Logos Edition
This edition of Phillip Schaff’s Nicene and Post-Nicene Fathers includes works by Gregory the Great, Ephrem the Syrian, and Aphrahat.
“For we do not say that the nature of the Word was changed and became flesh, or that it was converted into a whole man consisting of soul and body; but rather that the Word having personally united to himself flesh animated by a rational soul, did in an ineffable and inconceivable manner become man, and was called the Son of Man, not merely as willing or being pleased to be so called, neither on account of taking to himself a person, but because the two natures being brought together in a true union, there is of both one Christ and one Son; for the difference of the natures is not taken away by the union, but rather the divinity and the humanity make perfect for us the one Lord Jesus Christ by their ineffable and inexpressible union.” (Pages 197–198)
“This was the sentiment of the holy Fathers; therefore they ventured to call the holy Virgin, the Mother of God, not as if the nature of the Word or his divinity had its beginning from the holy Virgin, but because of her was born that holy body with a rational soul, to which the Word being personally united is said to be born according to the flesh.” (Page 198)
“Christians must not judaize by resting on the Sabbath, but must work on that day, rather honouring the Lord’s Day; and, if they can, resting then as Christians. But if any shall be found to be judaizers, let them be anathema from Christ.” (Page 148)
“Pelagius’s doctrines may be briefly stated thus. Adam’s sin injured only himself, so that there is no such thing as original sin. Infants therefore are not born in sin and the children of wrath, but are born innocent, and only need baptism so as to be knit into Christ, not ‘for the remission of sins’ as is declared in the creed. Further he taught that man could live without committing any sin at all. And for this there was no need of grace; indeed grace was not possible, according to his teaching. The only ‘grace,’ which he would admit the existence of, was what we may call external grace, e.g. the example of Christ, the teaching of his ministers, and the like.” (Page 229)