Early Church Fathers Scripture Index : Texts
Jeremiah 23:24
There are 29 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 348, footnote 5 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book II (HTML)
Chapter II.—The Knowledge of God Can Be Attained Only Through Faith. (HTML)
... through Wisdom, the artificer of all things, to the Ruler of all,—a Being difficult to grasp and apprehend, ever receding and withdrawing from him who pursues. But He who is far off has—oh ineffable marvel!—come very near. “I am a God that draws near,” says the Lord. He is in essence remote; “for how is it that what is begotten can have approached the Unbegotten?” But He is very near in virtue of that power which holds all things in its embrace. “Shall one do aught in secret, and I see him not?”[Jeremiah 23:23-24] For the power of God is always present, in contact with us, in the exercise of inspection, of beneficence, of instruction. Whence Moses, persuaded that God is not to be known by human wisdom, said, “Show me Thy glory;” and into the thick darkness ...
Ante-Nicene Fathers, Volume 2, page 470, footnote 9 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book V (HTML)
Chapter XIV.—Greek Plagiarism from the Hebrews. (HTML)
“I am a God at hand,” it is said by Jeremiah,[Jeremiah 23:23-24] “and not a God afar off. Shall a man do aught in secret places, and I shall not see him?”
Ante-Nicene Fathers, Volume 4, page 269, footnote 2 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book II (HTML)
On the World. (HTML)
... kinds, its condition, nevertheless, is not to be supposed as one of internal discrepancies and discordances; but as our one body is provided with many members, and is held together by one soul, so I am of opinion that the whole world also ought to be regarded as some huge and immense animal, which is kept together by the power and reason of God as by one soul. This also, I think, is indicated in sacred Scripture by the declaration of the prophet, “Do not I fill heaven and earth? saith the Lord;”[Jeremiah 23:24] and again, “The heaven is My throne, and the earth is My footstool;” and by the Saviour’s words, when He says that we are to swear “neither by heaven, for it is God’s throne; nor by the earth, for it is His footstool.” To the same effect also are ...
Ante-Nicene Fathers, Volume 4, page 499, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book IV (HTML)
Chapter V (HTML)
... Celsus, taking occasion I know not from what, next raises an additional objection against us, as if we asserted that “God Himself will come down to men.” He imagines also that it follows from this, that “He has left His own abode;” for he does not know the power of God, and that “the Spirit of the Lord filleth the world, and that which upholdeth all things hath knowledge of the voice.” Nor is he able to understand the words, “Do I not fill heaven and earth? saith the Lord.”[Jeremiah 23:24] Nor does he see that, according to the doctrine of Christianity, we all “in Him live, and move, and have our being,” as Paul also taught in his address to the Athenians; and therefore, although the God of the universe should through His own power ...
Ante-Nicene Fathers, Volume 4, page 501, footnote 13 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book IV (HTML)
Chapter XII (HTML)
... fiction of the same events recurring at certain intervals, and differing neither in their essential nor accidental qualities. But we do not refer either the deluge or the conflagration to cycles and planetary periods; but the cause of them we declare to be the extensive prevalence of wickedness, and its (consequent) removal by a deluge or a conflagration. And if the voices of the prophets say that God “comes down,” who has said, “Do I not fill heaven and earth? saith the Lord,”[Jeremiah 23:24] the term is used in a figurative sense. For God “comes down” from His own height and greatness when He arranges the affairs of men, and especially those of the wicked. And as custom leads men to say that teachers “condescend” to children, and wise ...
Ante-Nicene Fathers, Volume 4, page 548, footnote 10 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book V (HTML)
Chapter XII (HTML)
... locally here below upon the earth, and who is with those who cleave to Him in all parts of the world, and is also in all places with those who do not know Him. Another is made manifest by that John who wrote the Gospel, when, speaking in the person of John the Baptist, he said, “There standeth one among you whom ye know not; He it is who cometh after me.” And it is absurd, when He who fills heaven and earth, and who said, “Do I not fill heaven and earth? saith the Lord,”[Jeremiah 23:24] is with us, and near us (for I believe Him when He says, “I am a God nigh at hand, and not afar off, saith the Lord ”) to seek to pray to sun or moon, or one of the stars, whose influence does not reach the whole of the ...
Ante-Nicene Fathers, Volume 5, page 448, footnote 6 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
On the Lord's Prayer. (HTML)
CCEL Footnote 3308 (In-Text, Margin)
... with moderated petitions. Moreover, in His teaching the Lord has bidden us to pray in secret—in hidden and remote places, in our very bed-chambers—which is best suited to faith, that we may know that God is everywhere present, and hears and sees all, and in the plenitude of His majesty penetrates even into hidden and secret places, as it is written, “I am a God at hand, and not a God afar off. If a man shall hide himself in secret places, shall I not then see him? Do not I fill heaven and earth?”[Jeremiah 23:23-24] And again: “The eyes of the Lord are in every place, beholding the evil and the good.” And when we meet together with the brethren in one place, and celebrate divine sacrifices with God’s priest, we ought to be mindful of modesty and discipline—not ...
Ante-Nicene Fathers, Volume 5, page 547, footnote 23 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book III. (HTML)
In the Wisdom of Solomon: “In every place the eyes of God look upon the good and evil.” Also in Jeremiah: “I am a God at hand, and not a God afar off. If a man should be hidden in the secret place, shall I not therefore see him? Do not I fill heaven and earth? saith the Lord.”[Jeremiah 23:23-24] Also in the first of Kings: “Man looketh on the face, but God on the heart.” Also in the Apocalypse: “And all the churches shall know that I am the searcher of the reins and heart; and I will give to every one of you according to his works.” Also in the eighteenth Psalm: “Who understands his faults? Cleanse Thou me from my secret sins, O Lord.” Also in the ...
Ante-Nicene Fathers, Volume 6, page 390, footnote 14 (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 3078 (In-Text, Margin)
... reservoir of life which David longed for, out of which the draught of immortality gushed forth; the mercy-seat from which God in human form was made known unto men; the spotless robe of Him who clothes Himself with light as with a garment. Thou hast lent to God, who stands in need of nothing, that flesh which He had not, in order that the Omnipotent might become that which it was his good pleasure to be. What is more splendid than this? What than this is more sublime? He who fills earth and heaven,[Jeremiah 23:24] whose are all things, has become in need of thee, for thou hast lent to God that flesh which He had not. Thou hast clad the Mighty One with that beauteous panoply of the body by which it has become possible for Him to be seen by mine eyes. And I, in ...
Ante-Nicene Fathers, Volume 9, page 370, footnote 2 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book VI. (HTML)
Heracleon's View of This Utterance of John the Baptist, and Interpretation of the Shoe of Jesus. (HTML)
... even if, as we said, Heracleon’s idea was a lofty one, that the whole world was the shoe of Jesus, yet I think we ought not to agree with him. For how can it be harmonized with such a view, that “Heaven is My throne and the earth My footstool,” a testimony which Jesus accepts as said of the Father? “Swear not by heaven,” He says, “for it is God’s throne, nor by the earth, for it is the footstool of His feet.” How, if he takes the whole world to be the shoe of Jesus, can he also accept the text,[Jeremiah 23:24] “Do not I fill heaven and earth?” saith the Lord. It is also worth while to enquire, whether as the Word and wisdom permeated the whole world, and as the Father was in the Son, the words are to be understood as above or in this way, that He who ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 46, footnote 3 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Commencing with the invocation of God, Augustin relates in detail the beginning of his life, his infancy and boyhood, up to his fifteenth year; at which age he acknowledges that he was more inclined to all youthful pleasures and vices than to the study of letters. (HTML)
That the God Whom We Invoke is in Us, and We in Him. (HTML)
CCEL Footnote 131 (In-Text, Margin)
... go down into hell Thou art there.” I could not therefore exist, could not exist at all, O my God, unless Thou wert in me. Or should I not rather say, that I could not exist unless I were in Thee from whom are all things, by whom are all things, in whom are all things? Even so, Lord; even so. Where do I call Thee to, since Thou art in me, or whence canst Thou come into me? For where outside heaven and earth can I go that from thence my God may come into me who has said, I fill heaven and earth”?[Jeremiah 23:24]
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 72, footnote 7 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Then follows a period of nine years from the nineteenth year of his age, during which having lost a friend, he followed the Manichæans—and wrote books on the fair and fit, and published a work on the liberal arts, and the categories of Aristotle. (HTML)
That the Love of a Human Being, However Constant in Loving and Returning Love, Perishes; While He Who Loves God Never Loses a Friend. (HTML)
CCEL Footnote 303 (In-Text, Margin)
... expecting nothing from him but indications of his love. Hence that mourning if one die, and gloom of sorrow, that steeping of the heart in tears, all sweetness turned into bitterness, and upon the loss of the life of the dying, the death of the living. Blessed be he who loveth Thee, and his friend in Thee, and his enemy for Thy sake. For he alone loses none dear to him to whom all are dear in Him who cannot be lost. And who is this but our God, the God that created heaven and earth, and filleth them,[Jeremiah 23:24] because by filling them He created them? None loseth Thee but he who leaveth Thee. And he who leaveth Thee, whither goeth he, or whither fleeth he, but from Thee well pleased to Thee angry? For where doth not he find Thy law in his own punishment? ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 242, footnote 2 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the creation of angels and men, and of the origin of evil. (HTML)
That God Alone is the Creator of Every Kind of Creature, Whatever Its Nature or Form. (HTML)
CCEL Footnote 568 (In-Text, Margin)
... world itself and the angels, without the help of world or angels. For the same divine and, so to speak, creative energy, which cannot be made, but makes, and which gave to the earth and sky their roundness,—this same divine, effective, and creative energy gave their roundness to the eye and to the apple; and the other natural objects which we anywhere see, received also their form, not from without, but from the secret and profound might of the Creator, who said, “Do not I fill heaven and earth?”[Jeremiah 23:24] and whose wisdom it is that “reacheth from one end to another mightily; and sweetly doth she order all things.” Wherefore I know not what kind of aid the angels, themselves created first, afforded to the Creator in making other things. I cannot ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 508, footnote 3 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the eternal happiness of the saints, the resurrection of the body, and the miracles of the early Church. (HTML)
Of the Beatific Vision. (HTML)
CCEL Footnote 1677 (In-Text, Margin)
But the question arises, whether, when their eyes are open, they shall see Him with the bodily eye? If the eyes of the spiritual body have no more power than the eyes which we now possess, manifestly God cannot be seen with them. They must be of a very different power if they can look upon that incorporeal nature which is not contained in any place, but is all in every place. For though we say that God is in heaven and on earth, as He, Himself says by the prophet, “I fill heaven and earth,”[Jeremiah 23:24] we do not mean that there is one part of God in heaven and another part on earth; but He is all in heaven and all on earth, not at alternate intervals of time, but both at once, as no bodily nature can be. The eye, then, shall have a vastly superior ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 40, footnote 5 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The equality of the Trinity maintained against objections drawn from those texts which speak of the sending of the Son and of the Holy Spirit. (HTML)
The Son and Holy Spirit are Not Therefore Less Because Sent. The Son is Sent Also by Himself. Of the Sending of the Holy Spirit. (HTML)
... the same evangelist says concerning Him, “He was in the world, and the world was made by Him, and the world knew Him not;” and then he adds, “He came unto His own?” Certainly He was sent thither, whither He came; but if He was sent into the world, because He came forth from the Father, then He both came into the world and was in the world. He was sent therefore thither, where He already was. For consider that, too, which is written in the prophet, that God said, “Do not I fill heaven and earth?”[Jeremiah 23:24] If this is said of the Son (for some will have it understood that the Son Himself spoke either by the prophets or in the prophets), whither was He sent except to the place where He already was? For He who says, “I fill heaven and earth,” was ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 89, footnote 4 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book I (HTML)
Of the Follies Which the Pagans Have Indulged in Regarding Jupiter and Saturn. (HTML)
CCEL Footnote 578 (In-Text, Margin)
that is to say, the spirit of life that vivifies all things. It is not without some reason, therefore, that Varro thought that Jove was worshipped by the Jews; for the God of the Jews says by His prophet, “I fill heaven and earth.”[Jeremiah 23:24] But what is meant by that which the same poet names Ether? How do they take the term? For he speaks thus:
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 316, footnote 7 (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. xix. 28, ‘Come unto me, all ye that labour and are heavy laden,’ etc. (HTML)
CCEL Footnote 2316 (In-Text, Margin)
... canst not end thy labour by flying. Dost thou choose to fly from Him, and not rather to Him? Find out then whither thou canst escape, and so fly. But if thou canst not fly from Him, for that He is everywhere present; fly (it is quite nigh) to God, who is present where thou art standing. Fly. Lo in thy flight thou hast passed the heavens, He is there; thou hast descended into hell, He is there; whatever deserts of the earth thou shalt choose, there is He, who hath said, “I fill heaven and earth.”[Jeremiah 23:24] If then He fills heaven and earth, and there is no place whither thou canst fly from Him; cease this thy labour, and fly to His presence, lest thou feel His coming. Take courage from the hope that thou shalt by well-living see Him, by whom even in ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 211, 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 VIII. 15–18. (HTML)
CCEL Footnote 672 (In-Text, Margin)
... to be on earth. Hear him who would flee from the judgment of God, and found not a way to flee by: “Whither shall I go,” saith he, “from Thy Spirit; and whither shall I flee from Thy face? If I ascend up into heaven, Thou art there.” The question was about the earth; hear what follows: “If I descend unto hell, Thou art there.” If, then, He is said to be present even in hell, what in the universe remains where He is not present? For the voice of God with the prophet is, “I fill heaven and earth.”[Jeremiah 23:24] Hence He is everywhere, who is confined by no place. Turn not thou away from Him, and He is with thee. If thou wouldst come to Him, be not slow to love; for it is not with feet but with affections thou runnest. Thou comest while remaining in one ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 227, footnote 3 (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 VIII. 28–32. (HTML)
CCEL Footnote 728 (In-Text, Margin)
... Thee, not so much hath the One been sent by the other, but ye Both have come. And yet, while Both are together, One was sent, the Other was the sender; for incarnation is a sending, and the incarnation itself belongs only to the Son and not to the Father. The Father therefore sent the Son, but did not withdraw from the Son. For it was not that the Father was absent from the place to which He sent the Son. For where is not the Maker of all things? Where is He not, who said, “I fill heaven and earth”?[Jeremiah 23:24] But perhaps the Father is everywhere, and the Son not so? Listen to the evangelist: “He was in this world, and the world was made by Him.” Therefore said He, “He that sent me,” by whose power as Father I am incarnate, “is with me,—hath not left me.” ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 185, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm L (HTML)
CCEL Footnote 1754 (In-Text, Margin)
... He saith. How with Him? Were they so, even before they were made? Yea, for with Him were all things to come, and with Him are all things by-gone: things to come in such sort, that there be not withdrawn from Him all things by-gone. With Him are all things by a certain cognition of the ineffable wisdom of God residing in the Word, and the Word Himself is all things. Is not the beauty of the field in a manner with Him, inasmuch as He is everywhere, and Himself hath said, “Heaven and earth I fill”?[Jeremiah 23:24] What with Him is not, of whom it is said, “If I shall have ascended into heaven, Thou art there; and if I shall have descended into hell, Thou art present”? With Him is the whole: but it is not so with Him as that He doth suffer any contamination ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 395, footnote 9 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXXII (HTML)
CCEL Footnote 3834 (In-Text, Margin)
... clear, because it cannot be denied that not a bodily but a spiritual presence of God, agreeable to His nature, exists with created things in a wonderful manner, and one which but a few do understand, and that imperfectly: as to God it is said, “If I shall ascend into heaven, Thou art there; if I shall go down into hell, Thou art there also.” Hence it is rightly said, that God stands in the congregation of men invisibly, as He fills heaven and earth, which He asserts of Himself by the Prophet’s mouth;[Jeremiah 23:24] and He is not only said, but is, in a way, known to stand in those things which He hath created, as far as the human mind can conceive, if man also stands and hears Him, and rejoices greatly on account of His voice within. But I think that the Psalm ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 410, footnote 8 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
The Homilies on the Statues to the People of Antioch. (HTML)
Homily X (HTML)
CCEL Footnote 1467 (In-Text, Margin)
... correct his weakness (overrule as for example, clouds, and walls, and certain other bodies that intercept his light:—or correct his excess, as the dews, and fountains, and cool air), how can such a one be a Deity? For God must be independent, and not stand in need of assistance, be the source of all good things to all, and be hindered by nothing; even as Paul, as well as the prophet Isaiah, saith of God; the latter thus making Him speak in His own Person, “I fill heaven and earth, saith the Lord.”[Jeremiah 23:24] And again, “Am I a God nigh at hand, and not a God afar off?” And again, David says, “I have said unto the Lord, Thou art my Lord, for Thou hast no need of my good things.” But Paul, demonstrating this independence of help, and shewing that both ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 204, footnote 3 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)
The Unconfounded. (HTML)
CCEL Footnote 1327 (In-Text, Margin)
“This also we add concerning the words ‘Sit thou on my right hand,’ that they are said of the Lord’s body. For if ‘the Lord saith, do not I fill heaven and earth,’[Jeremiah 23:24] as says Jeremiah, and God contains all things, and is contained of none, on what kind of throne does He sit? It is therefore the body to which He says ‘Sit thou on my right hand,’ of which too the devil with his wicked powers was foe, and Jews and Gentiles too. Through this body too He was made and was called High Priest and Apostle through the mystery whereof He gave to us, saying ‘This is my Body for you’ and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 252, footnote 15 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On His Father's Silence, Because of the Plague of Hail. (HTML)
CCEL Footnote 3145 (In-Text, Margin)
16. It is a fearful thing, my brethren, to fall into the hands of a living God, and fearful is the face of the Lord against them that do evil, and abolishing wickedness with utter destruction. Fearful is the ear of God, listening even to the voice of Abel speaking through his silent blood. Fearful His feet, which overtake evildoing. Fearful also His filling of the universe, so that it is impossible anywhere to escape the action of God,[Jeremiah 23:24] not even by flying up to heaven, or entering Hades, or by escaping to the far East, or concealing ourselves in the depths and ends of the sea. Nahum the Elkoshite was afraid before me, when he proclaimed the burden of Nineveh, God is jealous, and the Lord takes vengeance in ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 291, footnote 1 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Second Theological Oration. (HTML)
CCEL Footnote 3441 (In-Text, Margin)
VIII. And how shall we preserve the truth that God pervades all things and fills all, as it is written “Do not I fill heaven and earth? saith the Lord,”[Jeremiah 23:24] and “The Spirit of the Lord filleth the world,” if God partly contains and partly is contained? For either He will occupy an empty Universe, and so all things will have vanished for us, with this result, that we shall have insulted God by making Him a body, and by robbing Him of all things which He has made; or else He will be a body contained in other bodies, which is impossible; or He will be enfolded in them, or ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 388, footnote 22 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Last Farewell in the Presence of the One Hundred and Fifty Bishops. (HTML)
CCEL Footnote 4345 (In-Text, Margin)
... without number, I the vessels of election. For nothing is so magnificent in God’s sight as pure doctrine, and a soul perfect in all the dogmas of the truth.—For there is nothing worthy of Him Who made all things, of Him by Whom are all things, and for Whom are all things, so that it can be given or offered to God: not merely the handiwork or means of any individual, but even if we wished to honour Him, by uniting together all the property and handiwork of all mankind. Do not I fill heaven and earth?[Jeremiah 23:24] saith the Lord! and what house will ye build Me? or what is the place of My rest? But, since man must needs fall short of what is worthy, I ask of you, as approaching it most nearly, piety, the wealth which is common to all and equal in My eyes, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 3b, footnote 14 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
Book I (HTML)
Concerning the nature of Deity: that it is incomprehensible. (HTML)
Again, how will it also be maintained that God permeates and fills the universe? as the Scriptures say, Do not I fill heaven and earth, saith the Lord[Jeremiah 23:24]? For it is an impossibility that one body should permeate other bodies without dividing and being divided, and without being enveloped and contrasted, in the same way as all fluids mix and commingle.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 104, footnote 6 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book I. (HTML)
Chapter VII. The Holy Spirit is not a creature, seeing that He is infinite, and was shed upon the apostles dispersed through all countries, and moreover sanctifies the Angels also, to whom He makes us equal. Mary was full of the same likewise, so too, Christ the Lord, and so far all things high and low. And all benediction has its origin from His operation, as was signified in the moving of the water at Bethesda. (HTML)
86. For it is of the Lord to fill all things, Who says: “I fill heaven and earth.”[Jeremiah 23:24] If, then, it is the Lord Who fills heaven and earth, Who can judge the Holy Spirit to be without a share in the dominion and divine power, seeing that He has filled the world, and what is beyond the whole world, filled Jesus the Redeemer of the whole world? For it is written: “But Jesus, full of the Holy Spirit, departed from Jordan.” Who, then, except one who possessed the same fulness could fill Him Who fills all things?
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 296, footnote 10 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter VII. Objection is taken to the following passage: “Thou hast loved them, as Thou hast loved Me.” To remove it, he shows first the impiety of the Arian explanation; then compares these words with others; and lastly, takes the whole passage into consideration. Hence he gathers that the mission of Christ, although it is to be received according to the flesh, is not to His detriment. When this is proved he shows how the divine mission takes place. (HTML)
... to have been sent in such a way that the Word of God, out of the incomprehensible and ineffable mystery of the depths of His majesty, gave Himself for comprehension to our minds, so far as we could lay hold of Him, not only when He “emptied” Himself, but also when He dwelt in us, as it is written: “I will dwell in them.” Elsewhere also it stands that God said: “Go to, let us go down and confound their language.” God, indeed, never descends from any place; for He says: “I fill heaven and earth.”[Jeremiah 23:24] But He seems to descend when the Word of God enters our hearts, as the prophet has said: “Prepare ye the way of the Lord, make His paths straight.” We are to do this, so that, as He Himself promised, He may come together with the Father and make His ...