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Mike Humphrey wrote:

Hi, guys —

I received this private e-mail from John who is doing a paper on Baptism.  He knows that we don't do other people's tests, papers or any other work assignments but was having a hard time finding the direct references for the following Early Church Father quotes. He is studying at Liberty University. His complete e-mail follows my reply.

  • Can anyone provide an exact web address to these Early Church Father references for him?

Hi, guys —

I need some help!
I am an 82-year-old man doing my doctorate in Biblical exposition at Liberty University.

I have finished everything except my dissertation. I am in the process of doing that. I am on Chapter Two - Literature Review, I came across your other web site ( where I came across the pages on Baptism. My topic is "the Living Water". I am trying to establish the representational consubstantial unification of water and the Holy Spirit in the writings of the Church Fathers.
There are numerous citations, but I do not understand the citations. If you can provide me with the details (expanded abbreviations), it would greatly help.

Serm. de Baptism, n. 5, 6, Galland, t. vii. pp. 274-275.
L. ii. Trac. 35, Invit. 6, ad Font.; Galland, t. i. p. 149.
On Abraham 2:11:79-84 [A.D. 387]
T. ii. De Mysteriis, c. iii. n. ii. p. 328.
T. i. Catech. i. ad lUumin. n. 3, p. 270.



  { Can you help me understand the numerous citations from the Early Church Fathers from your other site? }

Eric replied:

Hi Mike,
Hi John,

I think these are mostly too ambiguous to decode. It looks like he relies on a source by a certain "André Galland", probably his Veterum Bibliotheca Patrum (Venice 1772):

Bibliotheca Patrum, a collection of the works of the early ecclesiastical writers.

  1. The title was first applied to the work which originated with M. de la Bigne, who formed the idea of a collection of the fathers with a view of opposing the doctrines of the French Protestants. This scheme met with the approbation of his superiors in the Sorbonne, and the first eight volumes appeared at Paris in 1575, and the 9th in 1579. It is entitled Bibliotheca Veterum, Patrum et Antiquorum Scriptorum Ecclesiasticorum Latine, and it contained about 200 writers. The second edition somewhat improved, was published at Paris in 1589, 9 volumes fol. The third edition (Paris, 1609, 11 volumes fol.) has the addition of an Auctuarium. In these editions the writers are classed according to subjects. The fourth edition, or, rather, a new work by the professors of Cologne, has the writers arranged in chronological order. It was printed at Cologne 1608, in 14 volumes fol., to which in 1622 a supplement in one volume was added. The 5th edition (or 4th of De la Bigne) was published at Paris in 1624, in 10 volumes fol., with the addition of an Auctuarium Græco-Latinum compiled by Le Duc (the Jesuit Fronto Ducæus), and in 1629 a Supplementum Latinum in two volumes was added. The 6th edition (or 5th of De la Bigne), printed at Paris in 1634, in 17 volumes fol., contains the preceding, with the Auctuarium and Supplementum incorporated. The 7th edition in 1654 is merely a reprint of the last.

  2. In 1648 François Combefis published at Paris, in two volumes fol., Græco-Lat. Patrum Bibliothecæ Novum Auctuarium, and in 1672 his Bibliothecæ Griæcorum Patrum Auctuarium Novissimum, in two parts.

  3. In 1677 appeared at Lyons (27 volumes fol.) the Bibliotheca Patrum, which generally, and deservedly, bears the name of Bibliotheca Maxima Patrum Lugdunensis. It contains nearly all the writers found in the preceding works, together with many others (Latin only), chronologically arranged.

  4. After this gigantic undertaking, no similar work appeared until that of André Galland was published, under the title of Bibliotheca veterum Patrum antiquorumque Scriptorum Ecclesiasticorum postremâ Lugdunensi multo locupletior atque accuratior, in 14 volumes fol. (Venice, 1766, 1781). Galland omits many authors given in the Bibl. Max., but adds also 180 not given in it. There are many other collections of the fathers not bearing the name Bibliotheca. See Fathers.

The first reference is a Sermon on Baptism, but there have to be dozens of those (St. Pacian, St. Basil, St. John of Damascus, St. Cyprian, etc.), but it could be Pacian. I found chapters 5 and 6 (cited); appended to this message.

"Invit. ad Font." means "Invitations to the Font", by Zeno of Verona:

  • St. Zeno, L. C.—"Haste ye, brethren, who are about to be washed. The living water, tempered by the Holy Spirit, and with the pleasantest fire, with soothing murmur now invites you. Already does the girded bather await you … you will be plunged naked into the fountain, but soon rise thence clothed in an ethereal robe, and in your white garment, which who defiles not shall possess the heavenly kingdom."

    — L. ii. Trac. 35, Invit. 6, ad Font.; Galland. t. i. p. 149. The other Invitations to the Font—they are eight in number — are to the same effect.

However, I suspect I'm referring to the same book (The Faith of Catholics) you're reading, so that may not be a help.

"De mysteriis" is "On the Mysteries", could be Ambrose, could be Cyril of Jerusalem. The reference to "Catech" (Catechesis) "ad [to] lUumin" (probably a 'scano' for "Illuminated") sounds vaguely Cyrillian, but I can't find a work with that name. You might search the back of the book you're reading for either a bibliography or a key to abbreviations.

St. Pacian, On Baptism, 5 and 6

  • 5. But if he alone conquered, what did he bestow on others?

Hear this in a few words. The sin of Adam had passed on to the whole human race.

"For through one man," as the Apostle says, "sin entered in, and through sin, death. And so it came to all men."22

Therefore, the righteousness of Christ must pass on to the whole human race. And just as Adam by sin had caused the destruction of his own descendants, so Christ by his righteousness would give life to his whole race. This the Apostle emphasizes, saying,

"Just as by the disobedience of one man, many were made sinners, so, by the attention, by the word of the one, many shall be made righteous. So that just as sin has reigned unto death, so also grace might reign by righteousness unto life everlasting."23

6. Someone will say to me, "But the sin of Adam deservedly passed on to his posterity, because they were born of him.

  • Can it be said then that we are born of Christ, that we can be saved because of him?"

Do not think of these things in a carnal manner and then you will see how we are born of Christ, our parent. In these last times Christ certainly received a soul together with the flesh from Mary. It is this flesh which he has come to save. It is this flesh which he has freed from sin. It is this flesh which he did not abandon in Hell. It is this flesh which he joined to his spirit and made his own. And this represents the marriage of the Lord, joined together in one flesh, so that according to "that great mystery" they might become "two in one flesh, Christ and the Church."24 From this marriage is born the Christian people, with the Spirit of the Lord coming from above. And at once, with the heavenly seed being spread upon and mingled with the substance of our souls, we develop in the womb of our [spiritual] mother, and once we come forth from her womb, we are made alive in Christ. And so the Apostle says,

"The first Adam [became] a living soul; the last Adam [became] a life-giving spirit."25 (2)

Thus Christ engenders life in the Church through his priests, as the same Apostle states, "And indeed, in Christ I have begotten you."26 And so the seed of Christ, that is, the Spirit of God, produces through the hands of the priests the new man, conceived in the womb of our [spiritual] mother and received at birth at the baptismal font, with faith still attending as the nuptial protectress. For neither will someone appear attached to the Church who has not believed, nor will someone be born from Christ who has not received his Spirit. We must believe therefore that we can be born again. For Philip asserts thus, "If you believe, it is possible."27 Christ must be received so that he may beget, for so says the apostle John,

"As many as received him, to them he gave the power to become sons of God."28

But these things cannot otherwise be fulfilled, except by the sacraments of Baptism and chrism at the hands of the bishop. 29 For by baptism sins are washed away; by chrism the Holy Spirit is poured out upon [the individual]. Yet both of these are obtained through the action and words of the bishop. And so it is that the whole man is born again and renewed in Christ,

"so that just as Christ was resurrected from the dead, so we, too, may walk in the newness of life."30

In other words, having put aside the errors of our former life—namely, servitude to idols, cruelty, fornication, licentiousness, and the other vices of flesh and blood—we should, through the Spirit, follow new ways in Christ: faith, modesty, innocence, and chastity. And

"just as we have borne the image of earthly man, let us also bear his, who is from Heaven,"31 because "the first man was of the Earth, the earthly one; the second, from Heaven, the heavenly one."32

If we act in this manner, dearly beloved, we shall die no more. For even if we die in this body, we shall live in Christ, as He Himself says,

"He who believes in me, although he were dead, shall live."33

We are assured, in fact, on the testimony of the Lord himself that Abraham, Isaac, and Jacob, and all the saints live for God. Indeed, concerning these very men the Lord states,

"But they all live for him, for he is the God of the living, not of the dead."34

And the Apostle says about himself,

"To me, to live is Christ; and to die is gain; I would wish to be set free and to be with Christ."35 And furthermore, "But while we are in this body, we are absent from the Lord; for we walk by faith, not by sight."36


Eric Ewanco

Andrew replied:

Hi, guys:

First, a hearty salute to John on doing his dissertation at 82!

The citations are on Mike's site on this page:

to document quotations from St Pacian, St. Ambrose, and St. John Chrysostom.
Let's see if we can clear up some of them.

St. John Chrysostom:

    T. i. Catech. i. ad lUumin. n. 3, p. 270.
    This is from the First Instruction to Catechumens, available at:

The First Instruction to Catechumens
Paragraph # 3.  That web page transcribed it from Schaff's series of the Nicene and Post-Nicene Fathers, so John's paper ought to cite that as the source rather than the web page at New   Schaff is available on-line at and, so if you need to cite specific details about volume and page number, etc., that would be place to look, if you don't have a copy of the set near you.

The second citation from St. Ambrose is similar:

St. Ambrose:

     T. ii. De Mysteriis, c. iii. n. ii. p. 328.
     This one is also in Schaff. You can find it on-line at:

On the Mysteries by St. Ambrose.   

One of the citations provides the quote from St Pacian (Pacianus):

     Serm. de Baptism, n. 5, 6, Galland, t. vii. pp. 274-275.

     I found a copy of St Pacian's "discourse on Baptism" here:

St. Zeno of Verona:

L. ii. Trac. 35, Invit. 6, ad Font.; Galland, t. i. p. 149.
This is from St. Zeno's "Seven Invitations to the Font", which are available here:

  • Seven Invitations to the Font
    To view the book, you have to log in and ("borrow" it) — pages 64-66.
    Incidentally, St Pacian's sermon is available in the same book, pp. 67-73.

St. Ambrose:

On Abraham 2:11:79-84 [A.D. 387]

This refers to one of St Ambrose's  sermons on Abraham.  I haven't found it on-line in English, but the Latin text is available here:

St Ambrose's  sermons on Abraham, page 101.

The passage quoted on Mike's page is there, starting at "Ergo et Judaeus, et Graecus,"

I hope this helps!

Yours in Christ,


John replied:

Thank you for your generosity; I admire and honor you.

As I mentioned, you are doing a great service for the Church, for God in spreading the True Word of God. I research numerous cites and books, etcetera. You are truly outstanding. We need more con-servative writers to preserve the Word of God in its original intent and as commissioned by Christ the Lord. Please see how I wrote the word Con-serve! which means to preserve.

We are not conservatives as the public thinks or sees, but we are preservers of God's Word; without altering it to suit. You are doing an amazing service; I hope others see this site as I found it.

I appreciate your help and will never forget it.

With prayers,



Mike replied:

Hi John,
Thanks for the encouraging words.

I never would have been able to come up with what Eric and  Andrew found so again, instead of sending me a private e-mail/question, just use the AskUs page to us your sincere question to the AAC team.


Please report any and all typos or grammatical errors.
Suggestions for this web page and the web site can be sent to Mike Humphrey
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