Early Church Fathers Scripture Index : Texts
Psalms 36:9
There are 31 footnotes for this reference.
Ante-Nicene Fathers, Volume 4, page 242, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book I (HTML)
On God. (HTML)
... spirit and in truth.” Fire and spirit, according to them, are to be regarded as nothing else than a body. Now, I should like to ask these persons what they have to say respecting that passage where it is declared that God is light; as John writes in his Epistle, “God is light, and in Him there is no darkness at all.” Truly He is that light which illuminates the whole understanding of those who are capable of receiving truth, as is said in the thirty-sixth Psalm, “In Thy light we shall see light.”[Psalms 36:9] For what other light of God can be named, “in which any one sees light,” save an influence of God, by which a man, being enlightened, either thoroughly sees the truth of all things, or comes to know God Himself, who is called the truth? Such is the ...
Ante-Nicene Fathers, Volume 4, page 576, footnote 10 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VI (HTML)
Chapter V (HTML)
... Christ Jesus.” And therefore that very ancient prophet, who prophesied many generations before the reign of Cyrus (for he was older than he by more than fourteen generations), expressed himself in these words: “The Lord is my light and my salvation: whom shall I fear?” and, “Thy law is a lamp unto my feet, and a light unto my path;” and again, “The light of Thy countenance, O Lord, was manifested towards us;” and, “In Thy light we shall see light.”[Psalms 36:9] And the Logos, exhorting us to come to this light, says, in the prophecies of Isaiah: “Enlighten thyself, enlighten thyself, O Jerusalem; for thy light is come, and the glory of the Lord is risen upon thee.” The same prophet ...
Ante-Nicene Fathers, Volume 6, page 294, footnote 13 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Alexander of Alexandria. (HTML)
Epistles on the Arian Heresy and the Deposition of Arius. (HTML)
To Alexander, Bishop of the City of Constantinople. (HTML)
CCEL Footnote 2433 (In-Text, Margin)
... similitude in every respect, and is the image of the Father in no way discrepant, and the expressed figure of the primitive exemplar. Whence, also, to Philip, who then was desirous to see Him, the Lord shows this abundantly. For when he said, “Show us the Father,” He answered: “He that hath seen Me, hath seen the Father,” since the Father was Himself seen through the spotless and living mirror of the divine image. Similar to which is what the saints say in the Psalms: “In Thy light shall we see light.”[Psalms 36:9] Wherefore he that honoureth the Son, honoureth the Father also;” and with reason, for every impious word which they dare to speak against the Son, has reference to the Father.
Ante-Nicene Fathers, Volume 6, page 294, footnote 14 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Alexander of Alexandria. (HTML)
Epistles on the Arian Heresy and the Deposition of Arius. (HTML)
To Alexander, Bishop of the City of Constantinople. (HTML)
CCEL Footnote 2434 (In-Text, Margin)
... discrepant, and the expressed figure of the primitive exemplar. Whence, also, to Philip, who then was desirous to see Him, the Lord shows this abundantly. For when he said, “Show us the Father,” He answered: “He that hath seen Me, hath seen the Father,” since the Father was Himself seen through the spotless and living mirror of the divine image. Similar to which is what the saints say in the Psalms: “In Thy light shall we see light.” Wherefore he that honoureth the Son, honoureth the Father also;”[Psalms 36:9] and with reason, for every impious word which they dare to speak against the Son, has reference to the Father.
Ante-Nicene Fathers, Volume 6, page 389, footnote 1 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
Oration Concerning Simeon and Anna On the Day that They Met in the Temple. (HTML)
CCEL Footnote 3052 (In-Text, Margin)
... by Thine only begotten Son, who is unchangeably like to Thee, and of one substance with Thee; judging it unworthy of Thy majesty and goodness to entrust to a servant the work of saving and benefiting Thy servants, or to cause that those who had offended should be reconciled by a minister. But by means of that light, which is of one substance with Thee, Thou hast given light to those that sat in darkness and in the shadow of death, in order that in Thy light they might see the light of knowledge;[Psalms 36:9] and it has seemed good to Thee, by means of our Lord and Creator, to fashion us again unto immortality; and Thou hast graciously given unto us a return to Paradise by means of Him who separated us from the joys of Paradise; and by means of Him who ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 137, footnote 6 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He speaks of his design of forsaking the profession of rhetoric; of the death of his friends, Nebridius and Verecundus; of having received baptism in the thirty-third year of his age; and of the virtues and death of his mother, Monica. (HTML)
A Conversation He Had with His Mother Concerning the Kingdom of Heaven. (HTML)
CCEL Footnote 775 (In-Text, Margin)
... were conversing alone very pleasantly; and, “forgetting those things which are behind, and reaching forth unto those things which are before,” we were seeking between ourselves in the presence of the Truth, which Thou art, of what nature the eternal life of the saints would be, which eye hath not seen, nor ear heard, neither hath entered into the heart of man. But yet we opened wide the mouth of our heart, after those supernal streams of Thy fountain, “the fountain of life,” which is “with Thee;”[Psalms 36:9] that being sprinkled with it according to our capacity, we might in some measure weigh so high a mystery.
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 191, footnote 7 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. (HTML)
All Things Have Been Created by the Grace of God, and are Not of Him as Standing in Need of Created Things. (HTML)
CCEL Footnote 1180 (In-Text, Margin)
... He rested upon them. For those in whom Thy good Spirit is said to rest, He causes to rest in Himself. But Thy incorruptible and unchangeable will, which in itself is all-sufficient for itself, was borne over that life which Thou hadst made, to which to live is not all one with living happily, since, flowing in its own darkness, it liveth also; for which it remaineth to be converted unto Him by whom it was made, and to live more and more by “the fountain of life,” and in His light to “see light,”[Psalms 36:9] and to be perfected, and enlightened, and made happy.
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 196, footnote 15 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. (HTML)
That No One But the Unchangeable Light Knows Himself. (HTML)
CCEL Footnote 1287 (In-Text, Margin)
... Knoweth and Willeth unchangeably; and Thy Knowledge Is, and Willeth unchangeably; and Thy Will Is, and Knoweth unchangeably. Nor doth it appear just to Thee, that as the Unchangeable Light knoweth Itself, so should It be known by that which is enlightened and changeable. Therefore unto Thee is my soul as “land where no water is,” because as it cannot of itself enlighten itself, so it cannot of itself satisfy itself. For so is the fountain of life with Thee, like as in Thy light we shall see light.[Psalms 36:9]
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 108, footnote 1 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
He resolves the question he had deferred, and teaches us that the Father, the Son, and the Holy Spirit is one power and one wisdom, no otherwise than one God and one essence. And he then inquires how it is that, in speaking of God, the Latins say, One essence, three persons; but the Greeks, One essence, three substances or hypostases. (HTML)
Why the Son Chiefly is Intimated in the Scriptures by the Name of Wisdom, While Both the Father and the Holy Spirit are Wisdom. That the Holy Spirit, Together with the Father and the Son, is One Wisdom. (HTML)
... Father is; because the Word is not the Father, and Word is spoken relatively, as is also Son, which assuredly is not the Father. And therefore Christ is the power and wisdom of God, because He Himself, being also power and wisdom, is from the Father, who is power and wisdom; as He is light of the Father, who is light, and the fountain of life with God the Father, who is Himself assuredly the fountain of life. For “with Thee,” He says, “is the fountain of life, and in Thy light shall we see light.”[Psalms 36:9] Because, “as the Father hath life in Himself, so hath He given to the Son to have life in Himself:” and, “He was the true Light, which lighteth every man that cometh into the world:” and this light, “the Word,” was “with God;” but “the Word also was ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 534, footnote 6 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On Patience. (HTML)
Section 22 (HTML)
CCEL Footnote 2687 (In-Text, Margin)
22. But the pleasure of the Creator, of which is written, “And from the river of Thy pleasure wilt Thou give them to drink,”[Psalms 36:9] is of far other kind, for it is not, like us, a creature. Unless then its love be given to us from thence there is no source whence it may be in us. And consequently, a good will, by which we love God, cannot be in man, save in whom God also worketh to will. This good will therefore, that is, a will faithfully subjected to God, a will set on fire by sanctity of that ardor which is above, a will which loves God and his neighbor for ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 87, footnote 2 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
From What Fountain Good Works Flow. (HTML)
CCEL Footnote 737 (In-Text, Margin)
This holy meditation preserves “the children of men, who put their trust under the shadow of God’s wings,” so that they are “drunken with the fatness of His house, and drink of the full stream of His pleasure. For with Him is the fountain of life, and in His light shall they see light. For He extendeth His mercy to them that know Him, and His righteousness to the upright in heart.”[Psalms 36:8-10] He does not, indeed, extend His mercy to them because they know Him, but that they may know Him; nor is it because they are upright in heart, but that they may become so, that He extends to them His righteousness, whereby He justifies the ungodly. This meditation does not elevate with pride: this sin ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 91, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
The Knowledge of God Through the Creation. (HTML)
CCEL Footnote 787 (In-Text, Margin)
... searching, so they were able to find. Wherein then lay their impiety? Because “when they knew God, they glorified Him not as God, nor gave Him thanks, but became vain in their imaginations.” Vanity is a disease especially of those who mislead themselves, and “think themselves to be something, when they are nothing.” Such men, indeed, darken themselves in that swelling pride, the foot of which the holy singer prays that it may not come against him, after saying, “In Thy light shall we see light;”[Psalms 36:9] from which very light of unchanging truth they turn aside, and “their foolish heart is darkened.” For theirs was not a wise heart, even though they knew God; but it was foolish rather, because they did not glorify Him as God, or give Him thanks; for ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 98, footnote 15 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
The Eternal Reward. (HTML)
CCEL Footnote 874 (In-Text, Margin)
He then went on to state the reward: “I will be their God, and they shall be my people.” This corresponds to the Psalmist’s words to God: “It is good for me to hold me fast by God.” “I will be,” says God, “their God, and they shall be my people.” What is better than this good, what happier than this happiness,—to live to God, to live from God, with whom is the fountain of life, and in whose light we shall see light?[Psalms 36:9] Of this life the Lord Himself speaks in these words: “This is life eternal that they may know Thee the only true God, and Jesus Christ whom Thou hast sent,” —that is, “Thee and Jesus Christ whom Thou hast sent,” the one true God. For no less than this did Himself promise to those who love ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 113, footnote 16 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Spirit and the Letter. (HTML)
In What Sense a Sinless Righteousness in This Life Can Be Asserted. (HTML)
CCEL Footnote 1112 (In-Text, Margin)
... which we may definitely ascribe to the present life, there is not a man living in it who is absolutely free from all sin; and that it is necessary for every one to give, that it may be given to him; and to forgive, that it may be forgiven him; and whatever righteousness he has, not to presume that he has it of himself, but from the grace of God, who justifies him, and still to go on hungering and thirsting for righteousness from Him who is the living bread, and with whom is the fountain of life;[Psalms 36:9] who works in His saints, whilst labouring amidst temptation in this life, their justification in such manner that He may still have somewhat to impart to them liberally when they ask, and something mercifully to forgive them when they confess.
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 267, footnote 2 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Matt. Chap. v. 3 and 8, 'Blessed are the poor in spirit:' etc., but especially on that, 'Blessed are the pure in heart: for they shall see God.' (HTML)
CCEL Footnote 1891 (In-Text, Margin)
... yet the wound of weakness is not healed. Let us therefore “hunger and thirst after righteousness, that we may be filled” with that righteousness after which we now hunger and thirst. For filled we shall be with that for which we hunger and thirst. Let our inner man then hunger and thirst, for it hath its own proper meat and drink. “I,” saith He, “am the Bread which came down from heaven.” Here is the bread of the hungry; long also for the drink of the thirsty, “For with Thee is the well of life.”[Psalms 36:9])
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 452, footnote 3 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Luke xvi. 9, ‘Make to yourselves friends by means of the mammon of unrighteousness,’ etc. (HTML)
CCEL Footnote 3512 (In-Text, Margin)
... hear the truth. “Happy he whose is the Lord” his “God.” For not he who has that estate is happy: but he whose is that “God.” But in order to declare most plainly the happiness of possessions, thou sayest that thy estate has made thee happy. And why? Because thou livest by it. For when thou dost highly praise thine estate, thou sayest thus, “It finds me food, I live by it.” Consider whereby thou dost really live. He by whom thou livest, is He to whom thou sayest, “With Thee is the fountain of life.”[Psalms 36:9] “Happy is the people whose God is the Lord.” O Lord my God, O Lord our God, make us happy by Thee, that we may come unto Thee. We wish not to be happy from gold, or silver, or land, from these earthly, and most vain, and transitory goods of this ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 103, footnote 2 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter IV. 1–42. (HTML)
CCEL Footnote 334 (In-Text, Margin)
... it is meat to him, it is drink, it is a bath, a show, an amour; can it be that he will not thirst again? Therefore, “Whoso shall drink of this water,” saith He, “will thirst again;” but if he shall receive water of me, “he shall never thirst.” “We shall be satisfied,” it saith, “with the good things of Thy house.” Of what water, then, is He to give, but of that of which it is said, “With Thee is the fountain of life”? For how shall they thirst, who “shall be drunk with the fatness of Thy house”?[Psalms 36:9-10]
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 167, footnote 1 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter VI. 15–44. (HTML)
CCEL Footnote 506 (In-Text, Margin)
... fountain of life, and in Thy light we shall see light,” let us drink within, let us see within. Why was there a going out thence? Hear why: “Let not the foot of pride come to me.” Therefore he, to whom the foot of pride came, went out. Show that therefore he went out. “And let not the hands of sinners move me;” because of the foot of pride. Why sayest thou this? “They are fallen, all they that work iniquity.” Where are they fallen? In their very pride. “They were driven out, and they could not stand.”[Psalms 36:8-13] If, then, pride drove them out who were not able to stand, humility sends them in who can stand for ever. For this reason, moreover, he who said, “The bones that were brought low shall rejoice,” said before, “Thou shalt give joy and gladness to my ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 187, footnote 1 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter VII. 19–24. (HTML)
CCEL Footnote 584 (In-Text, Margin)
... themselves is not common to good and bad. In a word, when he had there spoken of this health which men and cattle receive in common, because of that health which men, but only the good, ought to hope for, he added as he went on: “But the sons of men shall put their trust under the cover of Thy wings. They shall be fully satisfied with the fatness of Thy house; and Thou shalt give them drink from the torrent of Thy pleasure. For with Thee is the fountain of life; and in Thy light shall they see light.”[Psalms 36:7-10] This is the health which belongs to good men, those whom he called “sons of men;” whilst he had said above, “O Lord, Thou shall save men and beasts.” How then? Were not those men sons of men, that after he had said men, he should go on and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 382, footnote 8 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XVI. 13. (HTML)
CCEL Footnote 1633 (In-Text, Margin)
... different subjects of its knowledge are communicated by those five messengers, as it were, of the body, when it understands, chooses, and loves the unchangeable truth,—is said both to see the light, whereof it is said, “That was the true light;” and to hear the word, whereof it is said, “In the beginning was the Word;” and to be susceptible of smell, of which it is said, “We will run after the smell of thy ointments;” and to drink of the fountain, whereof it is said, “With Thee is the fountain of life;”[Psalms 36:9] and to enjoy the sense of touch, when it is said, “But it is good for me to cleave unto God;” in all of which it is not different things, but the one intelligence, that is expressed by the names of so many senses. When, therefore, it is said of the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 30, footnote 8 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm VIII (HTML)
CCEL Footnote 305 (In-Text, Margin)
... enlightening of the truth itself, and by a certain inundation of the fountain of life. For he speaketh thus: “Men and beasts Thou wilt make whole, O Lord, as Thy mercy hath been multiplied, O God. But the sons of men shall put their trust in the covering of Thy wings. They shall be inebriated with the richness of Thine house, and of the torrent of Thy pleasures Thou shalt make them drink. For with Thee is the fountain of life, and in Thy light shall we see light. Extend Thy mercy to them that know Thee.”[Psalms 36:6-10] Through the multiplication of mercy then He is mindful of man, as of beasts; for that multiplied mercy reacheth even to them that are afar off; but He visiteth the son of man, over whom, placed under the covering of His wings, He extendeth mercy, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 39, footnote 1 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
The Ecclesiastical History of Theodoret. (HTML)
Book I (HTML)
The Epistle of Alexander, Bishop of Alexandria to Alexander, Bishop of Constantinople. (HTML)
... of likeness to Him in all things, being the exact image of the Father and the express stamp of the prototype. When, therefore, Philip, desirous of seeing the Father, said to Him, ‘ Lord, show us the Father, ’ the Lord with abundant plainness said to him, ‘ He that hath seen Me hath seen the Father,’ as though the Father were beheld in the spotless and living mirror of His image. The same idea is conveyed in the Psalms, where the saints say, ‘ In Thy light we shall see light[Psalms 36:9].’ It is on this account that ‘ he who honoureth the Son, honoureth the Father.’ And rightly, for every impious word which men dare to utter against the Son is spoken also against the Father.
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 158, footnote 3 (Image)
Athanasius: Select Writings and Letters
Defence of the Nicene Definition. (De Decretis.) (HTML)
De Decretis. (Defence of the Nicene Definition.) (HTML)
Two senses of the word Son, 1. adoptive; 2. essential; attempts of Arians to find a third meaning between these; e.g. that our Lord only was created immediately by God (Asterius's view), or that our Lord alone partakes the Father. The second and true sense; God begets as He makes, really; though His creation and generation are not like man's; His generation independent of time; generation implies an internal, and therefore an eternal, act in God; explanation of Prov. viii. 22. (HTML)
CCEL Footnote 824 (In-Text, Margin)
... And the origination of mankind is brought home to us from things that are parallel; but, since ‘no one knoweth the Son but the Father, and no one knoweth the Father but the Son, and he to whomsoever 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 Thee is the well of life, and in Thy light shall we see light[Psalms 36:9];’ and when the Word chides Israel, He says, ‘Thou hast forsaken the Fountain of wisdom;’ and this Fountain it is which says, ‘They have forsaken Me the Fountain of living waters.’ And mean indeed and very dim is the illustration compared with what ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 365, footnote 17 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse II (HTML)
Introduction to Proverbs viii. 22 continued. Contrast between the Father's operations immediately and naturally in the Son, instrumentally by the creatures; Scripture terms illustrative of this. Explanation of these illustrations; which should be interpreted by the doctrine of the Church; perverse sense put on them by the Arians, refuted. Mystery of Divine Generation. Contrast between God's Word and man's word drawn out at length. Asterius betrayed into holding two Unoriginates; his inconsistency. Baptism how by the Son as well as by the Father. On the Baptism of heretics. Why Arian worse than other heresies. (HTML)
... God, as the giants in story, having their tongue, as the Psalmist says, a sharp sword for irreligion? For they neither feared the voice of the Father, nor reverenced the Saviour’s words, nor trusted the Saints, one of whom writes, ‘Who being the Brightness of His glory and the Expression of His subsistence,’ and ‘Christ the power of God and the Wisdom of God;’ and another says in the Psalm, ‘With Thee is the well of life, and in Thy Light shall we see light,’ and ‘Thou madest all things in Wisdom[Psalms 36:9];’ and the Prophets say, ‘And the Word of the Lord came to me;’ and John, ‘In the beginning was the Word;’ and Luke, ‘As they delivered them unto us which from the beginning were eye-witnesses and ministers of the Word;’ and as David again says, ‘He ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 426, footnote 8 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse III (HTML)
Objections continued, as in Chapters vii.--x. Whether the Son is begotten of the Father's will? This virtually the same as whether once He was not? and used by the Arians to introduce the latter question. The Regula Fidei answers it at once in the negative by contrary texts. The Arians follow the Valentinians in maintaining a precedent will; which really is only exercised by God towards creatures. Instances from Scripture. Inconsistency of Asterius. If the Son by will, there must be another Word before Him. If God is good, or exist, by His will, then is the Son by His will. If He willed to have reason or wisdom, then is His Word and Wisdom at His will. The Son is the Living Will, and has all titles which denote connaturality. That will whic (HTML)
... suspicious in their words and so inventive of irreligion. For the Father who revealed from heaven His own Word, declared, ‘This is My beloved Son;’ and by David He said, ‘My heart uttered a good Word;’ and John He bade say, ‘In the beginning was the Word;’ and David says in the Psalm, ‘With Thee is the well of life, and in Thy light shall we see light;’ and the Apostle writes, ‘Who being the Radiance of Glory,’ and again, ‘Who being in the form of God,’ and, ‘Who is the Image of the invisible God[Psalms 36:9].’
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 491, footnote 17 (Image)
Athanasius: Select Writings and Letters
Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.) (HTML)
Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.) (HTML)
CCEL Footnote 3746 (In-Text, Margin)
Such was the corrupt mind of the Arians. But here too the Bishops, beholding their craftiness, collected from the Scriptures the figures of brightness, of the river and the well, and of the relation of the express Image to the Subsistence, and the texts, ‘in thy light shall we see light[Psalms 36:9],’ and ‘I and the Father are one.’ And lastly they wrote more plainly, and concisely, that the Son was coessential with the Father; for all the above passages signify this. And their murmuring, that the phrases are unscriptural, is exposed as vain by themselves, for they have uttered their impieties in unscriptural terms: (for such are ‘of nothing’ and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 95, footnote 18 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Words, And Rose Again from the Dead on the Third Day, and Ascended into the Heavens, and Sat on the Right Hand of the Father. (HTML)
CCEL Footnote 1685 (In-Text, Margin)
... said while He was yet alive, After three days, I will rise: command, therefore, that the sepulchre be made sure; and further on, So they went, and made the sepulchre sure, sealing the stone with the guard. And aiming well at these, one saith, and in rest Thou shalt judge them. But who is the fountain that is sealed, or who is interpreted as being a well-spring of living water? It is the Saviour Himself, concerning whom it is written, For with Thee is the fountain of life[Psalms 36:9].
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 318, footnote 7 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Fifth Theological Oration. On the Holy Spirit. (HTML)
CCEL Footnote 3700 (In-Text, Margin)
... to the Trinity, even though some persons may think us too bold. The Father was the True Light which lighteneth every man coming into the world. The Son was the True Light which lighteneth every man coming into the world. The Other Comforter was the True Light which lighteneth every man coming into the world. Was and Was and Was, but Was One Thing. Light thrice repeated; but One Light and One God. This was what David represented to himself long before when he said, In Thy Light shall we see Light.[Psalms 36:9] And now we have both seen and proclaim concisely and simply the doctrine of God the Trinity, comprehending out of Light (the Father), Light (the Son), in Light (the Holy Ghost). He that rejects it, let him reject it; and he that doeth iniquity, let ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 337, footnote 3 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On the Arrival of the Egyptians. (HTML)
CCEL Footnote 3804 (In-Text, Margin)
XIII. To sum up my discourse:—Glorify Him with the Cherubim, who unite the Three Holies into One Lord, and so far indicate the Primal Substance as their wings open to the diligent. With David be enlightened, who said to the Light, In Thy Light shall we see Light,[Psalms 36:9] that is, in the Spirit we shall see the Son; and what can be of further reaching ray? With John thunder, sounding forth nothing that is low or earthly concerning God, but what is high and heavenly, Who is in the beginning, and is with God, and is God the Word, and true God of the true Father, and not a good fellow-servant honoured only with the title of Son; and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 29, footnote 17 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
In what manner in the confession of the three hypostases we preserve the pious dogma of the Monarchia. Wherein also is the refutation of them that allege that the Spirit is subnumerated. (HTML)
CCEL Footnote 1109 (In-Text, Margin)
... knowledge, in Himself bestowing on them that love the vision of the truth the power of beholding the Image, not making the exhibition from without, but in Himself leading on to the full knowledge. “No man knoweth the Father save the Son.” And so “no man can say that Jesus is the Lord but by the Holy Ghost.” For it is not said through the Spirit, but by the Spirit, and “God is a spirit, and they that worship Him must worship Him in spirit and in truth,” as it is written “in thy light shall we see light,”[Psalms 36:9] namely by the illumination of the Spirit, “the true light which lighteth every man that cometh into the world.” It results that in Himself He shows the glory of the Only begotten, and on true worshippers He in Himself bestows the knowledge of God. ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 208, footnote 9 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter VII. The likeness of Christ to the Father is asserted on the authority of St. Paul, the prophets, and the Gospel, and especially in reliance upon the creation of man in God's image. (HTML)
49. The prophets say: “In Thy light we shall see light;”[Psalms 36:9] and again: “Wisdom is the brightness of everlasting light, and the spotless mirror of God’s majesty, the image of His goodness.” See what great names are declared! “Brightness,” because in the Son the Father’s glory shines clearly: “spotless mirror,” because the Father is seen in the Son: “image of goodness,” because it is not one body seen reflected in another, but the whole power [of the Godhead] in the Son. The word “image” teaches us that there is no difference; ...