Early Church Fathers Scripture Index : Texts
Matthew 17:5
There are 33 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 234, footnote 4 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book I (HTML)
Chapter XI.—That the Word Instructed by the Law and the Prophets. (HTML)
... true Instructor, being one and the same Word, and reducing to conformity with the urgent demands of the law. For Paul says that it was given to be a “schoolmaster to bring us to Christ.” So that from this it is clear, that one alone, true, good, just, in the image and likeness of the Father, His Son Jesus, the Word of God, is our Instructor; to whom God hath entrusted us, as an affectionate father commits his children to a worthy tutor, expressly charging us, “This is my beloved Son: hear Him.”[Matthew 17:5] The divine Instructor is trustworthy, adorned as He is with three of the fairest ornament”—knowledge, benevolence, and authority of utterance;—with knowledge, for He is the paternal wisdom: “All Wisdom is from the Lord, and with Him for ...
Ante-Nicene Fathers, Volume 3, page 197, footnote 8 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
A Treatise on the Soul. (HTML)
The Fidelity of the Senses, Impugned by Plato, Vindicated by Christ Himself. (HTML)
CCEL Footnote 1616 (In-Text, Margin)
... wife’s mother; or that the fragrance of the ointment which He afterwards smelled was different from that which He accepted for His burial; and that the taste of the wine was different from that which He consecrated in memory of His blood. On this false principle it was that Marcion actually chose to believe that He was a phantom, denying to Him the reality of a perfect body. Now, not even to His apostles was His nature ever a matter of deception. He was truly both seen and heard upon the mount;[Matthew 17:3-8] true and real was the draught of that wine at the marriage of (Cana in) Galilee; true and real also was the touch of the then believing Thomas. Read the testimony of John: “That which we have seen, which we have heard, which we have looked upon with ...
Ante-Nicene Fathers, Volume 3, page 253, footnote 12 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Prescription Against Heretics. (HTML)
Attempt to Invalidate This Rule of Faith Rebutted. The Apostles Safe Transmitters of the Truth. Sufficiently Taught at First, and Faithful in the Transmission. (HTML)
CCEL Footnote 2080 (In-Text, Margin)
... built,” who also obtained “the keys of the kingdom of heaven,” with the power of “loosing and binding in heaven and on earth?” Was anything, again, concealed from John, the Lord’s most beloved disciple, who used to lean on His breast to whom alone the Lord pointed Judas out as the traitor, whom He commended to Mary as a son in His own stead? Of what could He have meant those to be ignorant, to whom He even exhibited His own glory with Moses and Elias, and the Father’s voice moreover, from heaven?[Matthew 17:1-8] Not as if He thus disapproved of all the rest, but because “by three witnesses must every word be established.” After the same fashion, too, (I suppose,) were they ignorant to whom, after His resurrection also, He vouchsafed, as they were journeying ...
Ante-Nicene Fathers, Volume 3, page 619, footnote 3 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Praxeas. (HTML)
More Passages from the Same Gospel in Proof of the Same Portion of the Catholic Faith. Praxeas' Taunt of Worshipping Two Gods Repudiated. (HTML)
CCEL Footnote 8077 (In-Text, Margin)
... I say? Father, save me from this hour: but for this cause is it that I am come to this hour; only, O Father, do Thou glorify Thy name” —in which He spake as the Son. (At another time) He said: “I am come in my Father’s name.” Accordingly, the Son’s voice was indeed alone sufficient, (when addressed) to the Father. But, behold, with an abundance (of evidence) the Father from heaven replies, for the purpose of testifying to the Son: “This is my beloved Son, in whom I am well pleased; hear ye Him.”[Matthew 17:5] So, again, in that asseveration, “I have both glorified, and will glorify again,” how many Persons do you discover, obstinate Praxeas? Are there not as many as there are voices? You have the Son on earth, you have the Father in heaven. Now ...
Ante-Nicene Fathers, Volume 4, page 65, footnote 10 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Monogamy. (HTML)
From the Law Tertullian Comes to the Gospel. He Begins with Examples Before Proceeding to Dogmas. (HTML)
CCEL Footnote 648 (In-Text, Margin)
... “children’s;” while He associates with these (children) others who, after marriage, remained (or became) virgins;” while He calls (them) to (copy) the simplicity of the dove, a bird not merely innocuous, but modest too, and whereof one male knows one female; while He denies the Samaritan woman’s (partner to be) a husband, that He may show that manifold husbandry is adultery; while, in the revelation of His own glory, He prefers, from among so many saints and prophets, to have with him Moses and Elias[Matthew 17:1-8] —the one a monogamist, the other a voluntary celibate (for Elias was nothing else than John, who came “in the power and spirit of Elias”); while that “man gluttonous and toping,” the “frequenter of luncheons and suppers, in the company of publicans ...
Ante-Nicene Fathers, Volume 4, page 105, footnote 16 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Fasting. (HTML)
The Physical Tendencies of Fasting and Feeding Considered. The Cases of Moses and Elijah. (HTML)
CCEL Footnote 1042 (In-Text, Margin)
... heard with his ears God’s voice, and understood with his heart God’s law: while He taught him even then (by experience) that man liveth not upon bread alone, but upon every word of God; in that the People, though fatter than he, could not constantly contemplate even Moses himself, fed as he had been upon God, nor his leanness, sated as it had been with His glory! Deservedly, therefore, even while in the flesh, did the Lord show Himself to him, the colleague of His own fasts, no less than to Elijah.[Matthew 17:1-13] For Elijah withal had, by this fact primarily, that he had imprecated a famine, already sufficiently devoted himself to fasts: “The Lord liveth,” he said, “before whom I am standing in His sight, if there shall be dew in these years, and ...
Ante-Nicene Fathers, Volume 5, page 225, footnote 8 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Dogmatical and Historical. (HTML)
Against the Heresy of One Noetus. (HTML)
... none other be accounted of in comparison of Him?” That said he rightly. For in comparison of the Father who shall be accounted of? But he says: “This is our God; there shall none other be accounted of in comparison of Him. He hath found out all the way of knowledge, and hath given it unto Jacob His servant, and to Israel His beloved.” He saith well. For who is Jacob His servant, Israel His beloved, but He of whom He crieth, saying, “This is my beloved Son, in whom I am well pleased: hear ye Him?”[Matthew 17:5] Having received, then, all knowledge from the Father, the perfect Israel, the true Jacob, afterward did show Himself upon earth, and conversed with men. And who, again, is meant by Israel but a man who sees God? and there is no one who sees ...
Ante-Nicene Fathers, Volume 5, page 230, footnote 12 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Dogmatical and Historical. (HTML)
Against the Heresy of One Noetus. (HTML)
... are. For “Himself hath borne our infirmities, and carried our diseases; and for our sakes He was afflicted,” as Isaiah the prophet has said. This is He who was hymned by the angels, and seen by the shepherds, and waited for by Simeon, and witnessed to by Anna. This is He who was inquired after by the wise men, and indicated by the star; He who was engaged in His Father’s house, and pointed to by John, and witnessed to by the Father from above in the voice, “This is my beloved Son; hear ye Him.”[Matthew 17:5] He is crowned victor against the devil. This is Jesus of Nazareth, who was invited to the marriage-feast in Cana, and turned the water into wine, and rebuked the sea when agitated by the violence of the winds, and walked on the deep as on dry land, ...
Ante-Nicene Fathers, Volume 5, page 362, footnote 4 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Epistles of Cyprian. (HTML)
Cæcilius, on the Sacrament of the Cup of the Lord. (HTML)
CCEL Footnote 2691 (In-Text, Margin)
... inquire whom they themselves have followed. For if in the sacrifice which Christ offered none is to be followed but Christ, assuredly it behoves us to obey and do that which Christ did, and what He commanded to be done, since He Himself says in the Gospel, “If ye do whatsoever I command you, henceforth I call you not servants, but friends.” And that Christ alone ought to be heard, the Father also testifies from heaven, saying, “This is my well-beloved Son, in whom I am well pleased; hear ye Him.”[Matthew 17:5] Wherefore, if Christ alone must be heard, we ought not to give heed to what another before us may have thought was to be done, but what Christ, who is before all, first did. Neither is it becoming to follow the practice of man, but the truth of God; ...
Ante-Nicene Fathers, Volume 5, page 510, footnote 19 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book I. (HTML)
In Micah: “For the law shall go forth out of Sion, and the word of the Lord from Jerusalem. And He shall judge among many peoples, and He shall subdue and uncover strong nations.” Also in Isaiah: “For from Sion shall go forth the law, and the word of the Lord from Jerusalem; and He shall judge among the nations.” Likewise in the Gospel according to Matthew: “And behold a voice out of the cloud, saying, This is my beloved Son, in whom I am well pleased; hear ye Him.”[Matthew 17:5]
Ante-Nicene Fathers, Volume 6, page 71, footnote 1 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Gregory Thaumaturgus. (HTML)
Dubious or Spurious Writings. (HTML)
Four Homilies. (HTML)
On the Holy Theophany, or on Christ's Baptism. (HTML)
... Lord, and by nature the Father of the Only-begotten, He who alone knoweth perfectly Him whom He alone in passionless fashion begat, to correct the erroneous imaginations of the Jews, opened the gates of the heavens, and sent down the Holy Spirit in the form of a dove, lighting upon the head of Jesus, pointing out thereby the new Noah, yea the maker of Noah, and the good pilot of the nature which is in shipwreck. And He Himself calls with clear voice out of heaven, and says: “This is my beloved Son,”[Matthew 17:5] —the Jesus there, namely, and not the John; the one baptized, and not the one baptizing; He who was begotten of me before all periods of time and not he who was begotten of Zacharias; He who was born of Mary after the flesh, and not he who was ...
Ante-Nicene Fathers, Volume 8, page 248, footnote 8 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Pseudo-Clementine Literature. (HTML)
The Clementine Homilies. (HTML)
Homily III. (HTML)
Other Sayings of Christ. (HTML)
“But also a witnessing voice was heard from heaven, saying, ‘This is my beloved Son, in whom I am well pleased; hear Him.’[Matthew 17:5] And in addition to this, willing to convict more fully of error the prophets from whom they asserted that they had learned, He proclaimed that they died desiring the truth, but not having learned it, saying, ‘Many prophets and kings desired to see what ye see, and to hear what you hear; and verily I say to you, they neither saw nor heard.’ Still further He said, ‘I am he concerning whom Moses prophesied, saying, A Prophet shall the ...
Ante-Nicene Fathers, Volume 9, page 80, footnote 37 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XXIV. (HTML)
CCEL Footnote 1694 (In-Text, Margin)
... standing with him. [8] [Arabic, p. 93] And when they began to depart from him, Simon said unto Jesus, My [9] Master, it is good for us to be here: and if thou wilt, we will make here three tabernacles; one for thee, and one for Moses, and one for Elijah; not knowing [10] what he said, because of the fear which took possession of them. And while he [11] was yet saying that, a bright cloud overshadowed them. And when they saw Moses [12] and Elijah that they had entered into that cloud, they feared again.[Matthew 17:5] And a voice was heard out of the cloud, saying, This is my beloved Son, whom I have chosen; [13] hear ye therefore him. And when this voice was heard, Jesus was found alone. [14] And the disciples, when they heard the voice, fell on their faces from ...
Ante-Nicene Fathers, Volume 9, page 472, footnote 16 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XII. (HTML)
The Meaning of the “Bright Cloud.” (HTML)
Next to these come the words, “ While He was yet speaking, behold, also, a bright cloud overshadowed them, ”[Matthew 17:5] etc. Now, I think that God, wishing to dissuade Peter from making three tabernacles, under which so far as it depended on his choice he was going to dwell, shows a tabernacle better, so to speak, and much more excellent, the cloud. For since it is the function of a tabernacle to overshadow him who is in it, and to shelter him, and the bright cloud overshadowed them, God made, as it were, a diviner tabernacle, inasmuch as it was bright, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 165, footnote 7 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time. (HTML)
He Did Not, However, Create It by a Sounding and Passing Word. (HTML)
CCEL Footnote 1031 (In-Text, Margin)
8. But how didst Thou speak? Was it in that manner in which the voice came from the cloud, saying, “This is my beloved Son”?[Matthew 17:5] For that voice was uttered and passed away, began and ended. The syllables sounded and passed by, the second after the first, the third after the second, and thence in order, until the last after the rest, and silence after the last. Hence it is clear and plain that the motion of a creature expressed it, itself temporal, obeying Thy Eternal will. And these thy words formed at the time, the outer ear conveyed to the intel ligent mind, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 20, footnote 7 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The unity and equality of the Trinity are demonstrated out of the Scriptures; and the true interpretation is given of those texts which are wrongly alleged against the equality of the Son. (HTML)
What the Doctrine of the Catholic Faith is Concerning the Trinity. (HTML)
... the Son. Nor, again, that this Trinity descended in the form of a dove upon Jesus when He was baptized; nor that, on the day of Pentecost, after the ascension of the Lord, when “there came a sound from heaven, as of a rushing mighty wind,” the same Trinity “sat upon each of them with cloven tongues like as of fire,” but only the Holy Spirit. Nor yet that this Trinity said from heaven, “Thou art my Son,” whether when He was baptized by John, or when the three disciples were with Him in the mount,[Matthew 17:5] or when the voice sounded, saying, “I have both glorified it, and will glorify it again;” but that it was a word of the Father only, spoken to the Son; although the Father, and the Son, and the Holy Spirit, as they are indivisible, so work ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 46, footnote 1 (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)
Whether God the Trinity Indiscriminately Appeared to the Fathers, or Any One Person of the Trinity. The Appearing of God to Adam. Of the Same Appearance. The Vision to Abraham. (HTML)
... that God then uttered to the outward ears of men, especially in speaking to the first man, it is both difficult to discover, and we have not undertaken to say in this discourse. But if words alone and sounds were wrought, by which to bring about some sensible presence of God to those first men, I do not know why I should not there understand the person of God the Father, seeing that His person is manifested also in that voice, when Jesus appeared in glory on the mount before the three disciples;[Matthew 17:5] and in that when the dove descended upon Him at His baptism; and in that where He cried to the Father concerning His own glorification and it was answered Him, “I have both glorified, and will glorify again.” Not that the voice could be wrought ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 315, footnote 1 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus recurs to the genealogical difficulty and insists that even according to Matthew Jesus was not Son of God until His baptism. Augustin sets forth the Catholic view of the relation of the divine and the human in the person of Christ. (HTML)
CCEL Footnote 978 (In-Text, Margin)
7. The voice from heaven at the Jordan should be compared with the voice heard on the Mount.[Matthew 17:5] In neither case do the words, "This is my beloved Son, in whom I am well pleased," imply that He was not the Son of God before; for He who from the Virgin’s womb took the form of a servant "was in the form of God, and thought it no robbery to be equal with God." And the same Apostle Paul himself says distinctly elsewhere, "But in the fullness of time, God sent His Son, made of a woman, made under the law;" that is, a woman in the Hebrew sense, not a ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 327, footnote 14 (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. xii. 32, ‘Whosoever shall speak a word against the Holy Spirit, it shall not be forgiven him, neither in this world, nor in that which is to come.’ Or, ‘on the blasphemy against the Holy Ghost.’ (HTML)
CCEL Footnote 2440 (In-Text, Margin)
27. And yet it is not without cause, but with reason and with truth said, that the Father, and not the Son and the Holy Spirit, said, “Thou art My beloved Son, in whom I am well pleased.”[Matthew 17:5] Nevertheless, we do not deny that the Son and the Holy Spirit co-operated in working this miracle of the voice sounding from heaven, though we know that it belongs to the Person of the Father only. For though the Son bearing flesh, was there conversing with men on earth, He was not the less on that account in the Bosom of the Father also as the Only-Begotten Word, when that Voice came out of the cloud; ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 347, footnote 17 (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. xvii. 1, ‘After six days Jesus taketh with Him Peter, and James, and John his brother,’ etc. (HTML)
CCEL Footnote 2655 (In-Text, Margin)
... found now the mountain’s solitude; there he had Christ the Bread of the soul. What! should he depart thence again to travail and pains, possessed of a holy love to Godward, and thereby of a good conversation? He wished well for himself; and so he added, “If Thou wilt, let us make here three tabernacles; one for Thee, and one for Moses, and one for Elias.” To this the Lord made no answer; but notwithstanding Peter was answered. “For while he yet spake, a bright cloud came, and overshadowed them.”[Matthew 17:5] He desired three tabernacles; the heavenly answer showed him that we have One, which human judgment desired to divide. Christ, the Word of God, the Word of God in the Law, the Word in the Prophets. Why, Peter, dost thou seek to divide them? It were ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 349, 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)
Again on the words of the Gospel, Matt. xvii., where Jesus showed Himself on the mount to His three disciples. (HTML)
CCEL Footnote 2668 (In-Text, Margin)
... the mountain had charms for him; he had been wearied with the tumult of the world’s business. But why sought he three tabernacles, but because he knew not as yet the unity of the Law, and of Prophecy, and of the Gospel? Lastly, he was corrected by the cloud, “While he yet spake, behold, a bright cloud overshadowed them.” Lo, the cloud hath made one tabernacle; wherefore didst thou seek for three? “And a voice came out of the cloud, This is My beloved Son, in whom I am well pleased, hear ye Him.”[Matthew 17:5] Elias speaketh; but “hear Him;” “Moses speaketh; but “hear Him.” The Prophets speak, the Law speaketh; but “hear Him,” who is the voice of the Law, and the tongue of the Prophets. He spake in them, and when He vouchsafed so to do, He appeared in His ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 544, footnote 1 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
Life and Works of Rufinus with Jerome's Apology Against Rufinus. (HTML)
A Commentary on the Apostles' Creed. (HTML)
Section 4. I Believe in God the Father Almighty (HTML)
CCEL Footnote 3259 (In-Text, Margin)
That God then is the Father of His only Son our Lord is to be believed, not discussed; for it is not lawful for a servant to dispute about the nativity of his lord. The Father hath borne witness from heaven, saying,[Matthew 17:5] “This is My beloved Son, in Whom I am well pleased: hear Him.” The Father saith that He is His Son and bids us hear Him. The Son saith, “He who seeth Me seeth the Father also,” and “I and the Father are one,” and “I came forth from God and am come into the world.” Where is the man who can thrust himself as a disputant between these words of Father and Son, who can divide the Godhead, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 230, footnote 6 (Image)
Athanasius: Select Writings and Letters
Circular to Bishops of Egypt and Libya. (Ad Episcopos Ægypti Et Libyæ Epistola Encyclica.) (HTML)
To the Bishops of Egypt. (HTML)
Chapter II (HTML)
CCEL Footnote 1221 (In-Text, Margin)
... Person.’ But these men dare to separate them, and to say that He is alien from the essence and eternity of the Father; and impiously to represent Him as changeable, not perceiving, that by speaking thus, they make Him to be, not one with the Father, but one with created things. Who does not see, that the brightness cannot be separated from the light, but that it is by nature proper to it, and co-existent with it, and is not produced after it? Again, when the Father says, ‘This is My beloved Son[Matthew 17:5],’ and when the Scriptures say that ‘He is the Word’ of the Father, by whom ‘the heavens were established,’ and in short, ‘All things were made by Him;’ these inventors of new doctrines and fictions represent that there is another Word, and another ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 231, footnote 4 (Image)
Athanasius: Select Writings and Letters
Circular to Bishops of Egypt and Libya. (Ad Episcopos Ægypti Et Libyæ Epistola Encyclica.) (HTML)
To the Bishops of Egypt. (HTML)
Chapter II (HTML)
CCEL Footnote 1231 (In-Text, Margin)
... it; so when we see that nothing is without order therein, but that all things move and continue with order and providence, we infer a Word of God who is over all and governs all. This too the holy Scriptures testify, declaring that He is the Word of God, and that ‘all things were made by Him, and without Him was not any thing made.’ But of that other Word, of whom they speak, there is neither word nor work that they have to shew. Nay, even the Father Himself, when He says, ‘This is My beloved Son[Matthew 17:5],’ signifies that besides Him there is none other
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 365, footnote 12 (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)
32. It is plain from this that the Arians are not fighting with us about their heresy; but while they pretend us, their real fight is against the Godhead Itself. For if the voice were ours which says, ‘This it My Son[Matthew 17:5],’ small were our complaint of them; but if it is the Father’s voice, and the disciples heard it, and the Son too says of Himself, ‘Before all the mountains He begat me,’ are they not fighting against 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 ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 65, footnote 14 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
Paula and Eustochium to Marcella. (HTML)
CCEL Footnote 1021 (In-Text, Margin)
... shall see the fountain in which the eunuch was immersed by Philip. We shall make a pilgrimage to Samaria, and side by side venerate the ashes of John the Baptist, of Elisha, and of Obadiah. We shall enter the very caves where in the time of persecution and famine the companies of the prophets were fed. If only you will come, we shall go to see Nazareth, as its name denotes, the flower of Galilee. Not far off Cana will be visible, where the water was turned into wine. We shall make our way to Tabor,[Matthew 17:1-9] and see the tabernacles there which the Saviour shares, not, as Peter once wished, with Moses and Elijah, but with the Father and with the Holy Ghost. Thence we shall come to the Sea of Gennesaret, and when there we shall see the spots where the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 58, footnote 4 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book II (HTML)
23. Let Sabellius, if he dare, confound Father and Son as two names with one meaning, making of them not Unity but One Person. He shall have a prompt answer from the Gospels, not once or twice, but often repeated, This is My beloved Son, in Whom I am well pleased[Matthew 17:5]. He shall hear the words, The Father is greater than I, and I go to the Father, and Father, I thank Thee, and Glorify Me, Father, and Thou art the Son of the living God. Let Hebion try to sap the faith, who allows the Son of God no life before the Virgin’s womb, and sees in Him the Word only after His life as flesh had begun. ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 106, footnote 2 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book VI (HTML)
... Only-begotten, is the Son of God—the Apostles heard once more the voice from heaven repeating the same message, in order to strengthen this life-giving belief, in negation of which is death. When the Lord, apparelled in splendour, was standing upon the Mountain, with Moses and Elias at His side, and the three Pillars of the churches who had been chosen as witnesses to the truth of the vision and the voice, the Father spoke thus from heaven:— This is My beloved Son in Whom I am well pleased; hear Him[Matthew 17:5]. The glory which they saw was not sufficient attestation of His majesty; the voice proclaims, This is My Son. The Apostles cannot face the glory of God; mortal eyes grow dim in its presence. The trust of Peter and James and John fails them, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 161, footnote 5 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book IX (HTML)
... Me, that the Father hath sent Me, and the Father which sent Me, He hath borne witness of Me. Ye have neither heard His voice at any time nor seen His form. And ye have not His word abiding in you, for Whom He sent, Him ye believe not. How can the Father be truly said to have borne witness of the Son, when neither He Himself was seen, nor His voice heard? Yet I remember that a voice was heard from Heaven, which said, This is My beloved Son, in Whom I have been well pleased; hear ye Him[Matthew 17:5]. How can it be said that they did not hear the voice of God, when the voice which they heard itself asserted that it was the Father’s voice? But perhaps the dwellers in Jerusalem had not heard what John had heard in the solitude of the desert. We ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 221, footnote 6 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book XII (HTML)
14. Yet perchance inasmuch as He says, My firstborn Son Israel, some one will interpret the fact that He said, My firstborn, so as to deprive the Son of the characteristic property of birth; as though, because God also applied to Israel the epithet Mine, the adoption of those who have been made sons was misrepresented as though it were an actual birth, and therefore the phrase used of Him, This is My beloved Son[Matthew 17:5], is not solely applicable to the birth of God, since the epithet My is (so it is asserted) shared with those who clearly were not born sons. But that they were not really born, although they are said to have been born, is shewn even from that passage where it is said, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 215, footnote 2 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter XIII. Discussion of the Divine Generation is continued. St. Ambrose illustrates its method by the same example as that employed by the author of the Epistle to the Hebrews. The duty of believing what is revealed is shown by the example of Nebuchadnezzar and St. Peter. By the vision granted to St. Peter was shown the Son's Eternity and Godhead--the Apostle, then, must be believed in preference to the teachers of philosophy, whose authority was everywhere falling into discredit. The Arians, on the other hand, are shown to be like unto the heathen. (HTML)
81. Peter, when he saw Moses and Elias on the mountain, with the Son of God, was not deceived as to their nature and glory. For he enquired, not of them, but of Christ, what he ought to do, inasmuch as though he prepared to do homage to all three, yet he waited for the command of one. But since he ignorantly thought that for three persons three tabernacles should be set up, he was corrected by the sovereign voice of God the Father, saying, “This is My dearly beloved Son: hear ye Him.”[Matthew 17:5] That is to say: “Why dost thou join thy fellow-servants in equality with thy Lord?” “This is My Son.” Not “Moses is My Son,” nor “Elias is My Son,” but “This is My Son.” The Apostle was not dull to understand the rebuke; he fell on his face, brought low ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 240, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book II. (HTML)
Chapter XIV. The sentence of the Judge is set forth, the counterpleas of the opposers are considered, and the finality of the sentence, from which there is no appeal, proved. (HTML)
127. Tell Him that you owed no credence to the Son, whereto He will answer: “Did I not say to thee, ‘This is My well-beloved Son, in Whom I am well pleased: hear ye Him’?”[Matthew 17:5] What mean these words “hear ye Him,” if not “Hear Him when He saith: ‘All things that the Father hath are Mine’”? This did the apostles hear, even as it is written: “And they fell upon their faces, and were greatly afraid.” If they who confessed Him fell to the earth, what shall they do who have denied Him? But Jesus laid His hand upon His apostles, and raised them up—you He will suffer to lie prone, that ye ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 381, footnote 12 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Concerning Virgins. (HTML)
Book III. (HTML)
Chapter I. St. Ambrose now goes back to the address of Liberius when he gave the veil to Marcellina. Touching on the crowds pressing to the bridal feast of that Spouse Who feeds them all, he passes on to the fitness of her profession on the day on which Christ was born of a Virgin, and concludes with a fervent exhortation to love Him. (HTML)
3. Love him, my daughter, for He is good. For, “None is good save God only.” For if there be no doubt that the Son is God, and that God is good, there is certainly no doubt that God the Son is good. Love Him I say. He it is Whom the Father begat before the morning star, as being eternal, He brought Him forth from the womb as the Son; He uttered him from His heart, as the Word. He it is in Whom the Father is well pleased;[Matthew 17:5] He is the Arm of the Father, for He is Creator of all, and the Wisdom of the Father, for He proceeded from the mouth of God; the Power of the Father, because the fulness of the Godhead dwelleth in Him bodily. And the Father so loved Him, as to bear Him in His bosom, and place Him at His ...