Jeremias 2
Athanasius of Alexandria · Comentário Patrístico (catena)
Jeremias 2:1
The prophets say, "And the Word of the Lord came to me." … All these messages proscribe in every light the Arian heresy and signify the eternity of the Word, and that he is not foreign but proper to the Father's essence. — Discourses Against the Arians 2.18.32
Jeremias 2:12
Who that witnessed these things, or that has merely heard of them, will not be greatly appalled and cry aloud to the Lord, saying, "Will you make a full end of Israel?" Who that is acquainted with these proceedings will not with good reason cry out and say, "A wonderful and horrible thing is done in the land," and, "The heavens are astonished at this, and the earth is even more horribly afraid." The ancestors of the people and the teachers of the faith are taken away, and the impious are brought in to lead the churches? Who that saw when Liberius, bishop of Rome, was banished, and when the great Hosius, the father of the bishops, suffered these things, or who that saw so many bishops banished out of Spain and the other parts could fail to perceive—however little sense he might possess—that the charges against Athanasius also and the rest were false, and altogether mere calumny? This is also why others endured the suffering they did, because they saw plainly that the conspiracies laid against these men were founded in falsehood. — HISTORY OF THE ARIANS 6:46
Jeremias 2:13
Is it right to say that what is God's offspring and proper to him exists out of nothing? Or, is it reasonable in the very idea that what is from God has accrued to him, that someone should dare to say that the Son does not always exist? For in this again the generation of the Son exceeds and transcends human thoughts, that we become parents of our own children in time, since we ourselves first did not exist and then came into being. But God, in that he always exists, is always Father of the Son. And the origination of humankind is brought home to us from parallel experiences. However, since "no one knows the Son but the Father, and no one knows the Father but the Son, and the one to whom the Son will reveal him," therefore the sacred writers to whom the Son has revealed him have given us a certain image from things visible, saying, "Who is the brightness of his glory and the expression of his person"; and again, "For with you is the well of life, and in your light shall we see lights." And when the Word chides Israel, he says, "You have forsaken the fountain of wisdom," and this is the fountain that says, "They have forsaken me, the fountain of living waters." Although the illustration is rather ordinary and vague compared with what we would like, it is still nonetheless possible from it to understand something above humanity's nature, instead of thinking the Son's generation is on a level with ours. For who can even imagine that the radiance of light ever did not exist so that he should dare to say that the Son has not always existed or that the Son did not exist before his generation? Or who is capable of separating the radiance from the sun or to conceive of the fountain as always void of life that he should madly say, "The Son exists from nothing," when it is the Son who says, "I am the life"? Or, who can conceive of him as "alien to the Father's essence," who says, "He that has seen me, has seen the Father"? For the sacred writers, wishing us to understand things in this way, have given these illustrations. It is unseemly and truly irreligious, when Scripture contains such images, to form ideas concerning our Lord from others that are neither in Scripture nor have any religious bearing. — DEFENSE OF THE NICENE DEFINITION 3:12
Jeremias 2:18
For the fool does not know that those who depart far from God shall perish. And besides, there is the restraint of the prophetic admonition that says, 'What have you to do in the way of Egypt, to drink the waters of Gihon? And what have you to do in the way of Ashur, to drink the waters of the rivers?" — FESTAL LETTERS 7:5