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Philip Schaff’s classic work colloquially known as The Early Church Fathers is an invaluable resource filled with the primary documents and early theological building blocks for the Christian church. Comprised of thirty-eight volumes, it is broken into three parts: the Ante-Nicene Fathers, and Nicene and Post-Nicene Fathers, First and Second Series.
Philip Schaff’s classic work colloquially known as The Early Church Fathers is an invaluable resource filled with the primary documents and early theological building blocks for the Christian church. Comprised of thirty-eight volumes, it is broken into three parts: the Ante-Nicene Fathers, and Nicene and Post-Nicene Fathers, First and Second Series.
Philip Schaff’s classic work colloquially known as The Early Church Fathers is an invaluable resource filled with the primary documents and early theological building blocks for the Christian church. Comprised of thirty-eight volumes, it is broken into three parts: the Ante-Nicene Fathers, and Nicene and Post-Nicene Fathers, First and Second Series.
Philip Schaff’s classic work colloquially known as The Early Church Fathers is an invaluable resource filled with the primary documents and early theological building blocks for the Christian church. Comprised of thirty-eight volumes, it is broken into three parts: the Ante-Nicene Fathers, and Nicene and Post-Nicene Fathers, First and Second Series.
Philip Schaff’s classic work colloquially known as The Early Church Fathers is an invaluable resource filled with the primary documents and early theological building blocks for the Christian church. Comprised of thirty-eight volumes, it is broken into three parts: the Ante-Nicene Fathers, and Nicene and Post-Nicene Fathers, First and Second Series.
Philip Schaff’s classic work colloquially known as The Early Church Fathers is an invaluable resource filled with the primary documents and early theological building blocks for the Christian church. Comprised of thirty-eight volumes, it is broken into three parts: the Ante-Nicene Fathers, and Nicene and Post-Nicene Fathers, First and Second Series.
Philip Schaff’s classic work colloquially known as The Early Church Fathers is an invaluable resource filled with the primary documents and early theological building blocks for the Christian church. Comprised of thirty-eight volumes, it is broken into three parts: the Ante-Nicene Fathers, and Nicene and Post-Nicene Fathers, First and Second Series.
Excerpt from A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Vol. 10 This volume, according to the previous announcement of the publishers, contains a reprint of the Oxford edition of the Homilies of St. Chrysostom on the Gospel of St. Matthew. The Homilies on this Gospel formed three volumes of the Oxford edition, published respectively in 1843, 1844 and 1851. The dedication appears in the third volume, as a memorial of Archbishop Howley, who died in 1848. The preface is from the pen of Charles Marriott of Oriel College. As regards the present volume, it may be remarked that the archaic style of the English translation has been preserved without material alteration. Even when obscure and involved, the form seemed to be a fitting dress for the original. Occasionally an emendation, or rather suggestion, has been made in a foot-note by the American editor. The spelling has been altered throughout by the printer, to accord with the usage more common among us. Some obvious typographical errors have been corrected, and these have usually been indicated. Instead of the brackets, used in the Oxford edition, to mark words or phrases supplied by the translator, Italics have been substituted. The same re mark applies to passages where the Greek text is in doubt. The editor has felt at liberty to indicate more fully than the translator the portions supplied by the latter. In a few cases an emphatic word is printed in Italics, but these instances can be readily distinguished from the passages above referred to. The English translator of these Homilies was fortunate in having the Greek text of Mr. Frederick Field as the basis of his renderings. This text is also accessible in the edition of Migne, and has been compared throughout in the preparation of this volume. At the time when the Oxford edition appeared textual criticism had received but slight attention in England; hence the translator seems to have occasionally failed to estimate aright the value of the authorities for various readings. But in few patristic works do we have better security for the accuracy of the text than in the case of these Homilies on Matthew. The labor of the American editor has been, of course, supplementary. Attention has been called quite frequently to the Greek phrase used in the Homily, with a view to marking the usage in Ecclesiastical Greek. Many foot-notes have been added, to indicate the readings of the New Testament text appearing in the Homilies. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
This book is written against the background of Christological scholarly thought since thepublication of Kyrios Christos by Bousset. Carraway argues that the syntax of Romans 9:5 suggests Paul meant to refer to Jesus as God, and that his statement is not out of place at thebeginning of Romans 9-11.He addresses objections to this conclusion, responding to those who claim that a monotheist such as Paul would not refer to Jesus as God, and to those who point out that Paul does not elsewhere identify Jesus as God. After demonstrating that there is a connection between Romans 9:5 and the remainder of Romans 9-11, the argument continues by tying Paul's monotheistic statements regarding the one God of both Jews and Gentiles in Romans 3, the concept of the one Lord of all in Romans 10:5-13.The book concludes that the redeemer from Zion in 11:25-27 is Christ, and is the same as the Christ from Israel in 9:5.