Against Heresies: Book V (HTML)

Chapter XVIII.—God the Father and His Word have formed all created things (which They use) by Their own power and wisdom, not out of defect or ignorance. The Son of God, who received all power from the Father, would otherwise never have taken flesh upon Him. (HTML)

CCEL Footnote 4609 (In-Text, Margin)

... Spirit is in us all, and He is the living water, which the Lord grants to those who rightly believe in Him, and love Him, and who know that “there is one Father, who is above all, and through all, and in us all.” And to these things does John also, the disciple of the Lord, bear witness, when he speaks thus in the Gospel: “In the beginning was the Word, and the Word was with God, and the Word was God. This was in the beginning with God. All things were made by Him, and without Him was nothing made.”[John 1:1] And then he said of the Word Himself: “He was in the world, and the world was made by Him, and the world knew Him not. To His own things He came, and His own people received Him not. However, as many as did receive Him, to these gave He power to ...

Ante-Nicene Fathers, Volume 2, page 103, footnote 6 (Image)

Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria

Theophilus (HTML)

Theophilus to Autolycus (HTML)

Book II (HTML)

Chapter XXII.—Why God is Said to Have Walked. (HTML)

CCEL Footnote 596 (In-Text, Margin)

... of God. For before anything came into being He had Him as a counsellor, being His own mind and thought. But when God wished to make all that He determined on, He begot this Word, uttered, the first-born of all creation, not Himself being emptied of the Word [Reason], but having begotten Reason, and always conversing with His Reason. And hence the holy writings teach us, and all the spirit-bearing [inspired] men, one of whom, John, says, “In the beginning was the Word, and the Word was with God,”[John 1:1] showing that at first God was alone, and the Word in Him. Then he says, “The Word was God; all things came into existence through Him; and apart from Him not one thing came into existence.” The Word, then, being God, and being naturally produced ...

Ante-Nicene Fathers, Volume 2, page 173, footnote 2 (Image)

Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria

Clement of Alexandria (HTML)

Exhortation to the Heathen (HTML)

Chapter I.—Exhortation to Abandon the Impious Mysteries of Idolatry for the Adoration of the Divine Word and God the Father. (HTML)

CCEL Footnote 866 (In-Text, Margin)

You have, then, God’s promise; you have His love: become partaker of His grace. And do not suppose the song of salvation to be new, as a vessel or a house is new. For “before the morning star it was;” and “in the beginning was the Word, and the Word was with God, and the Word was God.”[John 1:1] Error seems old, but truth seems a new thing.

Ante-Nicene Fathers, Volume 2, page 225, footnote 8 (Image)

Ante-Nicene Fathers, Volume 4, page 262, footnote 4 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Origen. (HTML)

Origen De Principiis. (HTML)

Book I (HTML)

On Incorporeal and Corporeal Beings. (HTML)

CCEL Footnote 2047 (In-Text, Margin)

... All souls and all rational natures, whether holy or wicked, were formed or created, and all these, according to their proper nature, are incorporeal; but although incorporeal, they were nevertheless created, because all things were made by God through Christ, as John teaches in a general way in his Gospel, saying, “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was nothing made.”[John 1:1-3] The Apostle Paul, moreover, describing created things by species and numbers and orders, speaks as follows, when showing that all things were made through Christ: “And in Him were all things created, that are in heaven, and that are in earth, ...

Ante-Nicene Fathers, Volume 4, page 291, footnote 1 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Origen. (HTML)

Origen De Principiis. (HTML)

Book II (HTML)

On the World and the Movements of Rational Creatures, Whether Good or Bad; And on the Causes of Them. (HTML)

CCEL Footnote 2231 (In-Text, Margin)

... indicates, when he says, “For in Him and by Him were all things created, whether things in heaven or things on earth, visible and invisible, whether they be thrones, or powers, or principalities, or dominions; all things were created by Him, and in Him;” and as in his Gospel John indicates the same thing, saying, “In the beginning was the Word, and the Word was with God, and the Word was God: the same was in the beginning with God: all things were made by Him; and without Him was not anything made;”[John 1:1-2] and as in the Psalm also it is written, “In wisdom hast Thou made them all;” —seeing, then, Christ is, as it were, the Word and Wisdom, and so also the Righteousness, it will undoubtedly follow that those things which were created in the Word and ...

Ante-Nicene Fathers, Volume 4, page 553, footnote 6 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Origen. (HTML)

Origen Against Celsus. (HTML)

Book V (HTML)

Chapter XXIV (HTML)

CCEL Footnote 4167 (In-Text, Margin)

... animals. Let it not then be held, contrary to reason, that it is the will of God to declare that the grain of wheat is not immortal, but the stalk which springs from it, while the body which is sown in corruption is not, but that which is raised by Him in incorruption. But according to Celsus, God Himself is the reason of all things, while according to our view it is His Son, of whom we say in philosophic language, “In the beginning was the Word, and the Word was with God, and the Word was God;”[John 1:1] while in our judgment also, God cannot do anything which is contrary to reason, or contrary to Himself.

Ante-Nicene Fathers, Volume 4, page 604, footnote 8 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Origen. (HTML)

Origen Against Celsus. (HTML)

Book VI (HTML)

Chapter LXV (HTML)

CCEL Footnote 4622 (In-Text, Margin)

... subsistence by the expression “through Him,” and their final end by the terms “to Him.” Of a truth, God is of nothing. But when Celsus adds, that “He is not to be reached by word,” I make a distinction, and say that if he means the word that is in us —whether the word conceived in the mind, or the word that is uttered —I, too, admit that God is not to be reached by word. If, however, we attend to the passage, “In the beginning was the Word, and the Word was with God, and the Word was God,”[John 1:1] we are of opinion that God is to be reached by this Word, and is comprehended not by Him only, but by any one whatever to whom He may reveal the Father; and thus we shall prove the falsity of the assertion of Celsus, when he says, “Neither is ...

Ante-Nicene Fathers, Volume 4, page 643, footnote 2 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Origen. (HTML)

Origen Against Celsus. (HTML)

Book VIII (HTML)

Chapter VI (HTML)

CCEL Footnote 4856 (In-Text, Margin)

... ambassadors for Christ” should not worship any ruler among Persians, or Greeks or Egyptians, or of any nation whatever, even although their officers and ministers, demons and angels of the devil, should seek to compel them to do so, and should urge them to set at nought a law which is mightier than all the laws upon earth. For the Lord of those who are “ambassadors for Christ” is Christ Himself, whose ambassadors they are, and who is “the Word, who was in the beginning, was with God, and was God.”[John 1:1]

Ante-Nicene Fathers, Volume 5, page 63, footnote 5 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Hippolytus. (HTML)

The Refutation of All Heresies. (HTML)

Book V. (HTML)

Why They Call Themselves Peratæ; Their Theory of Generation Supported by an Appeal to Antiquity; Their Interpretation of the Exodus of Israel; Their System of “The Serpent;” Deduced by Them from Scripture; This the Real Import of the Doctrines of the Astrologers. (HTML)

CCEL Footnote 498 (In-Text, Margin)

This, he says, is the great beginning respecting which Scripture has spoken. Concerning this, he says it has been declared: “In the beginning was the Word, and the Word was with God, and the Word was God. This was in the beginning with God, all things were made by Him, and without Him was not one thing that was made. And what was formed in Him is life.”[John 1:1-4] And in Him, he says, has been formed Eve; (now) Eve is life. This, however, he says, is Eve, mother of all living, —a common nature, that is, of gods, angels, immortals, mortals, irrational creatures, (and) rational ones. For, he says, the expression “all” he uttered of all (existences). And if the eyes of any, he says, ...

Ante-Nicene Fathers, Volume 5, page 228, footnote 2 (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)

CCEL Footnote 1665 (In-Text, Margin)

... that is made manifest but the Word of the Father?—whom the Father sent, and in whom He showed to men the power proceeding from Him. Thus, then, was the Word made manifest, even as the blessed John says. For he sums up the things that were said by the prophets, and shows that this is the Word, by whom all things were made. For he speaks to this effect: “In the beginning was the Word, and the Word was with God, and the Word was God. All things were made by Him, and without Him was not anything made.”[John 1:1-3] And beneath He says, “The world was made by Him, and the world knew Him not; He came unto His own, and His own received Him not.” If, then, said he, the world was made by Him, according to the word of the prophet, “By the Word of the Lord were the ...

Ante-Nicene Fathers, Volume 5, page 516, footnote 14 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Cyprian. (HTML)

The Treatises of Cyprian. (HTML)

Three Books of Testimonies Against the Jews. (HTML)

Book II. (HTML)

That the same Christ is the Word of God. (HTML)CCEL Footnote 3944 (In-Text, Margin)

... righteousness, because a shortened word will God make in the whole earth.” Also in the cvith Psalm: “He sent His Word, and healed them.” Moreover, in the Gospel according to John: “In the beginning was the Word, and the Word was with God, and God was the Word. The same was in the beginning with God. All things were made by Him, and without Him was nothing made that was made. In Him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not.”[John 1:1-5] Also in the Apocalypse: “And I saw the heaven opened, and lo, a white horse; and he who sate upon him was called Faithful and True, judging rightly and justly; and He made war. And He was covered with a garment sprinkled with blood; and His name is ...

Ante-Nicene Fathers, Volume 5, page 518, footnote 8 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Cyprian. (HTML)

The Treatises of Cyprian. (HTML)

Three Books of Testimonies Against the Jews. (HTML)

Book II. (HTML)

That Christ is God. (HTML)CCEL Footnote 3976 (In-Text, Margin)

... forty-fifth Psalm: “Be still, and know that I am God. I will be exalted among the nations, and I will be exalted in the earth.” Also in the eighty-first Psalm: “They have not known, neither have they understood: they will walk on in darkness.” Also in the sixty-seventh Psalm: “Sing unto God, sing praises unto His name: make a way for Him who goeth up into the west: God is His name.” Also in the Gospel according to John: “In the beginning was the Word, and the Word was with God, and God was the Word.”[John 1:1] Also in the same: “The Lord said to Thomas, Reach hither thy finger, and behold my hands: and be not faithless, but believing. Thomas answered and said unto Him, My Lord and my God. Jesus saith unto him, Because thou hast seen me, thou hast ...

Ante-Nicene Fathers, Volume 5, page 622, footnote 8 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Novatian. (HTML)

A Treatise of Novatian Concerning the Trinity. (HTML)

That the Same Truth is Proved from the Sacred Writings of the New Covenant. (HTML)

CCEL Footnote 5101 (In-Text, Margin)

... name of the King inferentially, “I will tell my works to the King.” For “by Him were made all the works, and without Him was nothing made.” “Whether,” says the apostle, “they be thrones or dominations, or powers, or mights, visible things and invisible, all things subsist by Him.” Moreover, this is that word which came unto His own, and His own received Him not. For the world was made by Him, and the world knew Him not.” Moreover, this Word “was in the beginning with God, and God was the Word.”[John 1:1] Who then can doubt, when in the last clause it is said, “The Word was made flesh, and dwelt among us,” that Christ, whose is the nativity, and because He was made flesh, is man; and because He is the Word of God, who can shrink from declaring ...

Ante-Nicene Fathers, Volume 5, page 624, footnote 6 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Novatian. (HTML)

A Treatise of Novatian Concerning the Trinity. (HTML)

Again He Proves from the Gospel that Christ is God. (HTML)

CCEL Footnote 5122 (In-Text, Margin)

... by God, and did not proceed forth from Him? But in the way in which as man He proceeded not from God, thus the Word of God proceeded, of whom it is said, “My heart hath uttered forth a good Word;” which, because it is from God, is with reason also with God. And this, too, since it was not uttered without effect, reasonably makes all things: “For all things were made by Him, and without Him was nothing made.” But this Word whereby all things were made (is God). “And God,” says he, “was the Word.”[John 1:1] Therefore God proceeded from God, in that the Word which proceeded is God, who proceeded forth from God. If Christ is only man, how does He say, “If any man shall keep my word, he shall not see death for ever?” Not to see death for ever! what is ...

Ante-Nicene Fathers, Volume 5, page 642, footnote 11 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Novatian. (HTML)

A Treatise of Novatian Concerning the Trinity. (HTML)

In Fine, Notwithstanding the Said Heretics Have Gathered the Origin of Their Error from Consideration of What is Written: Although We Call Christ God, and the Father God, Still Scripture Does Not Set Forth Two Gods, Any More Than Two Lords or Two Teachers. (HTML)

CCEL Footnote 5290 (In-Text, Margin)

... Scriptures, since indeed also we ought by no means to reject those marks of Christ’s divinity which are laid down in the Scriptures, that we may not, by corrupting the authority of the Scriptures, be held to have corrupted the integrity of our holy faith. And let us therefore believe this, since it is most faithful that Jesus Christ the Son of God is our Lord and God; because “in the beginning was the Word, and the Word was with God, and God was the Word. The same was in the beginning with God.”[John 1:1-2] And, “The Word was made flesh, and dwelt in us.” And, “My Lord and my God.” And, “Whose are the fathers, and of whom according to the flesh Christ came, who is over all, God blessed for evermore.” What, then, shall we say? Does Scripture set before ...

Ante-Nicene Fathers, Volume 6, page 42, footnote 13 (Image)

Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius

Gregory Thaumaturgus. (HTML)

Dubious or Spurious Writings. (HTML)

A Sectional Confession of Faith. (HTML)

Section VII. (HTML)

CCEL Footnote 301 (In-Text, Margin)

... same affirmation he makes also of the Spirit. We forswear this, because we believe that three persons—namely, Father, Son, and Holy Spirit—are declared to possess the one Godhead: for the one divinity showing itself forth according to nature in the Trinity establishes the oneness of the nature; and thus there is a (divinity that is the) property of the Father, according to the word, “There is one God the Father;” and there is a divinity hereditary in the Son, as it is written, “The Word was God;”[John 1:1] and there is a divinity present according to nature in the Spirit—to wit, what subsists as the Spirit of God—according to Paul’s statement, “Ye are the temple of God, and the Spirit of God dwelleth in you.”

Ante-Nicene Fathers, Volume 6, page 44, footnote 12 (Image)

Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius

Gregory Thaumaturgus. (HTML)

Dubious or Spurious Writings. (HTML)

A Sectional Confession of Faith. (HTML)

Section XV. (HTML)

CCEL Footnote 339 (In-Text, Margin)

... Mary, not in name, but in reality; and that He is both the perfect Son of God, and the (perfect) Son of man,—that the Person is but one, and that there is one worship for the Word and the flesh that He assumed. And we anathematize those who constitute different worships, one for the divine and another for the human, and who worship the man born of Mary as though He were another than the God of God. For we know that “in the beginning was the Word, and the Word was with God, and the Word was God.”[John 1:1] And we worship Him who was made man on account of our salvation, not indeed as made perfectly like in the like body, but as the Lord who has taken to Himself the form of the servant. We acknowledge the passion of the Lord in the flesh, the ...

Ante-Nicene Fathers, Volume 6, page 69, footnote 2 (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)

CCEL Footnote 573 (In-Text, Margin)

... did her virginity preclude Thy birth, nor did Thy birth injure her virginity. But these two things, so utterly opposite—bearing and virginity—harmonized with one intent; for such a thing abides possible with Thee, the Framer of nature. I am but a man, and am a partaker of the divine grace; but Thou art God, and also man to the same effect: for Thou art by nature man’s friend. I have need to be baptized of Thee, and comest Thou to me? Thou who wast in the beginning, and wast with God, and wast God;[John 1:1] Thou who art the brightness of the Father’s glory; Thou who art the perfect image of the perfect Father; Thou who art the true light that lighteneth every man that cometh into the world; Thou who wast in the world, and didst come where Thou wast; ...

Ante-Nicene Fathers, Volume 6, page 93, footnote 6 (Image)

Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius

Dionysius. (HTML)

Extant Fragments. (HTML)

Containing Various Sections of the Works. (HTML)

Epistle to Dionysius Bishop of Rome. (HTML)

From the Same Second Book. (HTML)CCEL Footnote 734 (In-Text, Margin)

12. In the beginning was the Word.[John 1:1] But that was not the Word which produced the Word. For “the Word was with God.” The Lord is Wisdom; it was not therefore Wisdom that produced Wisdom; for “I was that” says He, “wherein He delighted.” Christ is truth; but “blessed,” says He, “is the God of truth.”

Ante-Nicene Fathers, Volume 6, page 93, footnote 8 (Image)

Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius

Dionysius. (HTML)

Extant Fragments. (HTML)

Containing Various Sections of the Works. (HTML)

Epistle to Dionysius Bishop of Rome. (HTML)

From the Same Second Book. (HTML)CCEL Footnote 736 (In-Text, Margin)

12. In the beginning was the Word. But that was not the Word which produced the Word. For “the Word was with God.”[John 1:1] The Lord is Wisdom; it was not therefore Wisdom that produced Wisdom; for “I was that” says He, “wherein He delighted.” Christ is truth; but “blessed,” says He, “is the God of truth.”

Ante-Nicene Fathers, Volume 6, page 292, footnote 5 (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 2412 (In-Text, Margin)

... and the Son are two things inseparable the one from the other, he spoke of Him as being in the bosom of the Father. Now that also the Word of God is not comprehended in the number of things that were created “from things which are not,” the same John says, “All things were made by Him.” For he set forth His proper personality, saying, “In the beginning was the Word, and the Word was with God, and the Word was God. All things were made by Him; and without Him was not anything made that was made.”[John 1:1-3] For if all things were made by Him, how comes it that He who gave to the things which are made their existence, at one time Himself was not. For the Word which makes is not to be defined as being of the same nature with the things which are made; ...

Ante-Nicene Fathers, Volume 6, page 297, footnote 4 (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)

Epistle Catholic. (HTML)

CCEL Footnote 2450 (In-Text, Margin)

... their followers. But those about Eusebius have received them, earnestly endeavouring to mix up falsehood with truth, impiety with piety. But they will not prevail; for the truth prevails, and there is no communion betwixt light and darkness, no concord between Christ and Belial. For who ever heard such things? or who, now hearing them, is not astonished, and does not stop his ears that the pollution of these words should not touch them? Who that hears John saying, “In the beginning was the Word,”[John 1:1] does not condemn those who say there was a time when He was not? Who that hears these words of the Gospel, “the only-begotten Son;” and, “by Him were all things made,” will not hate those who declare He is one of the things made? For how can He be ...

Ante-Nicene Fathers, Volume 6, page 318, footnote 5 (Image)

Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius

Methodius. (HTML)

The Banquet of the Ten Virgins; or Concerning Chastity. (HTML)

Thaleia. (HTML)

The Whole Number of Spiritual Sheep; Man a Second Choir, After the Angels, to the Praise of God; The Parable of the Lost Sheep Explained. (HTML)

CCEL Footnote 2563 (In-Text, Margin)

Now, since He truly was and is, being in the beginning with God, and being God,[John 1:1] He is the chief Commander and Shepherd of the heavenly ones, whom all reasonable creatures obey and attend, who tends in order and numbers the multitudes of the blessed angels. For this is the equal and perfect number of immortal creatures, divided according to their races and tribes, man also being here taken into the flock. For he also was created without corruption, that he might honour the king and maker of all things, responding to the shouts of the ...

Ante-Nicene Fathers, Volume 6, page 381, footnote 5 (Image)

Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius

Methodius. (HTML)

Fragments. (HTML)

Extracts from the Work on Things Created. (HTML)

CCEL Footnote 2973 (In-Text, Margin)

... “Beginning” is Wisdom. For Wisdom is said by one of the Divine band to speak in this manner concerning herself: “The Lord created me the beginning of His ways for His works: of old He laid my foundation.” It was fitting and more seemly that all things which came into existence, should be more recent than Wisdom, since they existed through her. Now consider whether the saying: “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God;”[John 1:1-2] —whether these statements be not in agreement with those. For we must say that the Beginning, out of which the most upright Word came forth, is the Father and Maker of all things, in whom it was. And the words, “The same was in the beginning with ...

Ante-Nicene Fathers, Volume 7, page 107, footnote 11 (Image)

Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies

Lactantius (HTML)

The Divine Institutes (HTML)

Book IV. Of True Wisdom and Religion (HTML)

Chap. VIII.—Of the birth of Jesus in the spirit and in the flesh: of spirits and the testimonies of prophets (HTML)

CCEL Footnote 553 (In-Text, Margin)

... works of the world were made. “I,” He says, “came forth out of the mouth of the Most High before all creatures: I caused the light that faileth not to arise in the heavens, and covered the whole earth with a cloud. I have dwelt in the height, and my throne is in the pillar of the cloud.” John also thus taught: “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was not anything made.”[John 1:1-3]

Ante-Nicene Fathers, Volume 7, page 342, footnote 18 (Image)

Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies

Victorinus (HTML)

On the Creation of the World (HTML)

CCEL Footnote 2218 (In-Text, Margin)

... the sun and moon approach one another, and cause those more than frightful appearances, radiating with light in the field of their aspect. But the author of the whole creation is Jesus. His name is the Word; for thus His Father says: “My heart hath emitted a good word.” John the evangelist thus says: “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was nothing made that was made.”[John 1:1-3] Therefore, first, was made the creation; secondly, man, the lord of the human race, as says the apostle. Therefore this Word, when it made light, is called Wisdom; when it made the sky, Understanding; when it made land and sea, Counsel; when it made ...

Ante-Nicene Fathers, Volume 7, page 348, footnote 6 (Image)

Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies

Victorinus (HTML)

Commentary on the Apocalypse of the Blessed John (HTML)

From the fourth chapter (HTML)

CCEL Footnote 2269 (In-Text, Margin)

... Christ, as it is written in Isaiah the prophet;” The voice of one crying in the wilderness,” —has the effigy of a lion. And Matthew, “The book of the generation of Jesus Christ, the son of David, the son of Abraham:” this is the form of a man. But Luke said, “There was a priest, by name Zachariah, of the course of Abia, and his wife was of the daughters of Aaron:” this is the likeness of a calf. But John, when he begins, “In the beginning was the Word, and the Word was with God, and the Word was God,”[John 1:1] sets forth the likeness of a flying eagle. Moreover, not only do the evangelists express their four similitudes in their respective openings of the Gospels, but also the Word itself of God the Father Omnipotent, which is His Son our Lord ...

Ante-Nicene Fathers, Volume 8, page 174, footnote 1 (Image)

Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents

Pseudo-Clementine Literature. (HTML)

The Recognitions of Clement. (HTML)

Book VIII. (HTML)

Time of Making the World. (HTML)

CCEL Footnote 817 (In-Text, Margin)

... are laid open to none but those who have learned of Him, with whom these things are sealed and laid up. It is God, therefore, who made all things, and Himself was made by none. But those who speak of nature instead of God, and declare that all things were made by nature, do not perceive the mistake of the name which they use. For if they think that nature is irrational, it is most foolish to suppose that a rational creature can proceed from an irrational creator. But if it is Reason—that is, Logos[John 1:1-3] —by which it appears that all things were made, they change the name without purpose, when they make statements concerning the reason of the Creator. If you have anything to say to these things, my father, say on.”

Ante-Nicene Fathers, Volume 9, page 43, footnote 1 (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 I. (HTML)

CCEL Footnote 75 (In-Text, Margin)

[1][John 1:1] In the beginning was the Word, and the Word was with God, and God is the [2,3] Word. This was in the beginning with God. Everything was by his hand, and [4] without him not even one existing thing was made. In him was life, and the life [5] is the light of men. And the light shineth in the darkness, and the darkness apprehended it not.

Ante-Nicene Fathers, Volume 9, page 305, footnote 5 (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 I. (HTML)

Meaning of “Beginning.” (1) in Space. (HTML)

CCEL Footnote 4528 (In-Text, Margin)

“ In the beginning was the Word. ”[John 1:1] It is not only the Greeks who consider the word “beginning” to have many meanings. Let any one collect the Scripture passages in which the word occurs, and with a view to an accurate interpretation of it note what it stands for in each passage, and he will find that the word has many meanings in sacred discourse also. We speak of a beginning in reference to a transition. Here it has to do with a road and with length. This appears in the saying: “The beginning of a good way ...

Ante-Nicene Fathers, Volume 9, page 422, footnote 6 (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 X. (HTML)

The Disciples as Scribes. (HTML)

CCEL Footnote 5231 (In-Text, Margin)

... kingdom of the multitude of what are here represented as “heavens.” So, too, you will allegorise the word, “Repent, for the kingdom of the heavens is at hand,” as meaning that the scribes—that is, those who rest satisfied in the bare letter—may repent of this method of interpretation and be instructed in the spiritual teaching which is called the kingdom of the heavens through Jesus Christ the living Word. Wherefore, also, so far as Jesus Christ, “who was in the beginning with God, God the word,”[John 1:1-2] has not His home in a soul, the kingdom of heaven is not in it, but when any one becomes nigh to admission of the Word, to him the kingdom of heaven is nigh. But if the kingdom of heaven and the kingdom of God are the same thing in reality, if not ...

Ante-Nicene Fathers, Volume 9, page 476, footnote 13 (Image)

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 21, footnote 3 (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)

That the Son is Very God, of the Same Substance with the Father. Not Only the Father, But the Trinity, is Affirmed to Be Immortal. All Things are Not from the Father Alone, But Also from the Son. That the Holy Spirit is Very God, Equal with the Father and the Son. (HTML)

CCEL Footnote 34 (In-Text, Margin)

... to take the Word of God to be the only Son of God, of whom it is afterwards said, “And the Word was made flesh, and dwelt among us,” on account of that birth of His incarnation, which was wrought in time of the Virgin. But herein is declared, not only that He is God, but also that He is of the same substance with the Father; because, after saying, “And the Word was God,” it is said also, “The same was in the beginning with God: all things were made by Him, and without Him was not anything made.”[John 1:1] Not simply “all things;” but only all things that were made, that is; the whole creature. From which it appears clearly, that He Himself was not made, by whom all things were made. And if He was not made, then He is not a creature; but if He ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 41, footnote 8 (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)

CCEL Footnote 240 (In-Text, Margin)

... and might appear in the flesh in the fullness of time? But assuredly it was in that Word of God itself which was in the beginning with God and was God, namely, in the wisdom itself of God, apart from time, at what time that wisdom must needs appear in the flesh. Therefore, since without any commencement of time, the Word was in the beginning, and the Word was with God, and the Word was God, it was in the Word itself without any time, at what time the Word was to be made flesh and dwell among us.[John 1:1-2] And when this fullness of time had come, “God sent His Son, made of a woman,” that is, made in time, that the Incarnate Word might appear to men; while it was in that Word Himself, apart from time, at what time this was to be done; for the order of ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 50, 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)

In What Manner Moses Saw God. (HTML)

CCEL Footnote 309 (In-Text, Margin)

... yet, behold, the same Moses says, “If I have found grace in Thy sight, show me Thyself plainly?” Assuredly he knew that he saw corporeally, and he sought the true sight of God spiritually. And that mode of speech accordingly which was wrought in words, was so modified, as if it were of a friend speaking to a friend. Yet who sees God the Father with the eyes of the body? And that Word, which was in the beginning, the Word which was with God, the Word which was God, by which all things were made,[John 1:1] —who sees Him with the eyes of the body? And the spirit of wisdom, again, who sees with the eyes of the body? Yet what is, “Show me now Thyself plainly, that I may see Thee,” unless, Show me Thy substance? But if Moses had not said this, we must ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 71, footnote 2 (Image)

Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises

Doctrinal Treatises of St. Augustin (HTML)

On the Holy Trinity. (HTML)

Augustin explains for what the Son of God was sent; but, however, that the Son of God, although made less by being sent, is not therefore less because the Father sent Him; nor yet the Holy Spirit less because both the Father sent Him and the Son. (HTML)

How We are Rendered Apt for the Perception of Truth Through the Incarnate Word. (HTML)

CCEL Footnote 448 (In-Text, Margin)

... that the Word, by whom all things were made, might care for these and heal them, “The Word was made flesh, and dwelt among us.” For our enlightening is the partaking of the Word, namely, of that life which is the light of men. But for this partaking we were utterly unfit, and fell short of it, on account of the uncleanness of sins. Therefore we were to be cleansed. And further, the one cleansing of the unrighteous and of the proud is the blood of the Righteous One, and the humbling of God Himself;[John 1:1] that we might be cleansed through Him, made as He was what we are by nature, and what we are not by sin, that we might contemplate God, which by nature we are not. For by nature we are not God: by nature we are men, by sin we are not righteous. ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 98, footnote 2 (Image)

Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises

Doctrinal Treatises of St. Augustin (HTML)

On the Holy Trinity. (HTML)

In reply to the argument alleged against the equality of the Son from the apostle’s words, saying that Christ is the ‘power of God and the wisdom of God,’ he propounds the question whether the Father Himself is not wisdom. But deferring for a while the answer to this, he adduces further proof of the unity and equality of the Father, the Son, and the Holy Spirit; and that God ought to be said and believed to be a Trinity, not triple (triplicem). And he adds an explanation of the saying of Hilary—Eternity in the Father, Appearance in the Image, and Use in the Gift. (HTML)

What is Said of the Father and Son Together, and What Not. (HTML)

CCEL Footnote 604 (In-Text, Margin)

... to understand thus: “The Word,” which is the Son alone, “was with God,” which is not the Father alone, but God the Father and the Son together. But what wonder is there, if this can be said in the case of some twofold things widely different from each other? For what are so different as soul and body? Yet we can say the soul was with a man, that is, in a man; although the soul is not the body, and man is both soul and body together. So that what follows in the Scripture, “And the Word was God,”[John 1:1] may be understood thus: The Word, which is not the Father, was God together with the Father. Are we then to say thus, that the Father is the begetter of His own greatness, that is, the begetter of His own power, or the begetter of His own wisdom; ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 104, footnote 2 (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)

Augustin Returns to the Question, Whether Each Person of the Trinity by Itself is Wisdom. With What Difficulty, or in What Way, the Proposed Question is to Be Solved. (HTML)

CCEL Footnote 628 (In-Text, Margin)

... is wisdom which is power, as we have already argued; then let us remember, that when I mention any one of these, I am to be taken as if I mentioned all. It is asked, then, whether the Father also by Himself is wise, and is Himself His own wisdom itself; or whether He is wise in the same way as He speaks. For He speaks by the Word which He begat, not by the word which is uttered, and sounds, and passes away, but by the Word which was with God, and the Word was God, and all things were made by Him:[John 1:1] by the Word which is equal to Himself, by whom He always and unchangeably utters Himself. For He is not Himself the Word, as He is not the Son nor the image. But in speaking (putting aside those words of God in time which are produced in the ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 108, footnote 3 (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)

CCEL Footnote 634 (In-Text, Margin)

... 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.” 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 God;”[John 1:1] and “God is light, and in Him is no darkness at all:” but a light that is not corporeal, but spiritual; yet not in such way spiritual, that it was wrought by illumination, as it was said to the apostles, “Ye are the light of the world,” but “the ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 166, footnote 1 (Image)

Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises

Doctrinal Treatises of St. Augustin (HTML)

On the Holy Trinity. (HTML)

He expounds this trinity that he has found in knowledge by commending Christian faith. (HTML)

The Attempt is Made to Distinguish Out of the Scriptures the Offices of Wisdom and of Knowledge. That in the Beginning of John Some Things that are Said Belong to Wisdom, Some to Knowledge. Some Things There are Only Known by the Help of Faith. How We See the Faith that is in Us. In the Same Narrative of John, Some Things are Known by the Sense of the Body, Others Only by the Reason of the Mind. (HTML)

CCEL Footnote 792 (In-Text, Margin)

... world. He was in the world, and the world was made by Him, and the world knew Him not. He came unto His own, and His own received Him not. But as many as received Him, to them gave He power to become the sons of God, even to them that believe on His name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. And the Word was made flesh, and dwelt among us (and we beheld His glory, the glory as of the only-begotten of the Father), full of grace and truth.”[John 1:1-14] This entire passage, which I have here taken from the Gospel, contains in its earlier portions what is immutable and eternal, the contemplation of which makes us blessed; but in those which follow, eternal things are mentioned in conjunction with ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 209, footnote 1 (Image)

Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises

Doctrinal Treatises of St. Augustin (HTML)

On the Holy Trinity. (HTML)

He embraces in a brief compendium the contents of the previous books; and finally shows that the Trinity, in the perfect sight of which consists the blessed life that is promised us, is here seen by us as in a glass and in an enigma, so long as it is seen through that image of God which we ourselves are. (HTML)

Concerning the Word of the Mind, in Which We See the Word of God, as in a Glass and an Enigma. (HTML)

CCEL Footnote 976 (In-Text, Margin)

... able to understand a word, not only before it is uttered in sound, but also before the images of its sounds are considered in thought,—for this it is which belongs to no tongue, to wit, of those which are called the tongues of nations, of which our Latin tongue is one;—whoever, I say, is able to understand this, is able now to see through this glass and in this enigma some likeness of that Word of whom it is said, “In the beginning was the Word, and the Word was with God, and the Word was God.”[John 1:1] For of necessity, when we speak what is true, i.e. speak what we know, there is born from the knowledge itself which the memory retains, a word that is altogether of the same kind with that knowledge from which it is born. For the thought ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 249, footnote 6 (Image)

Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises

Doctrinal Treatises of St. Augustin (HTML)

The Enchiridion. (HTML)

Jesus Christ, Being the Only Son of God, is at the Same Time Man. (HTML)

CCEL Footnote 1149 (In-Text, Margin)

Wherefore Christ Jesus, the Son of God, is both God and man; God before all worlds; man in our world: God, because the Word of God (for “the Word was God”[John 1:1]); and man, because in His one person the Word was joined with a body and a rational soul. Wherefore, so far as He is God, He and the Father are one; so far as He is man, the Father is greater than He. For when He was the only Son of God, not by grace, but by nature, that He might be also full of grace, He became the Son of man; and He Himself unites both natures in His own identity, and both natures constitute one ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 329, footnote 7 (Image)

Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises

Doctrinal Treatises of St. Augustin (HTML)

A Treatise on Faith and the Creed. (HTML)

Of the Holy Spirit and the Mystery of the Trinity. (HTML)

CCEL Footnote 1607 (In-Text, Margin)

... shall He Himself be subject unto Him that put all things under Him;” and, “I go to my Father and your Father, my God and your God,” together with some others of like tenor. Now all these have had a place given them, [certainly] not with the object of signifying an inequality of nature and substance; for to take them so would be to falsify a different class of statements, such as, “I and my Father are one” (unum); and, “He that hath seen me hath seen my Father also;” and, “The Word was God,”[John 1:1] for He was not made, inasmuch as “all things were made by Him;” and, “He thought it not robbery to be equal with God:” together with all the other passages of a similar order. But these statements have had a place given them, partly with a view to ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 174, footnote 3 (Image)

Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings

Writings in Connection with the Manichæan Controversy. (HTML)

Reply to Faustus the Manichæan. (HTML)

The genealogical question is again taken up and argued on both sides. (HTML)

CCEL Footnote 369 (In-Text, Margin)

... easily routed. He says that the apostles who declared Christ to be the Son of man as well as the Son of God are not to be believed, because they were not present at the birth of Christ, whom they joined when He had reached manhood, nor heard of it from Christ Himself. Why then do they believe John when he says, "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was not anything made,"[John 1:1-5] and such passages, which they agree to, without understanding them? Where did John see this, or did he ever hear it from the Lord Himself? In whatever way John learned this, those who narrate the nativity may have learned also. Again, how do they ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 203, footnote 3 (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 asserts that even if the Old Testament could be shown to contain predictions, it would be of interest only to the Jews, pagan literature subserving the same purpose for Gentiles. Augustin shows the value of prophesy for Gentiles and Jews alike. (HTML)

CCEL Footnote 504 (In-Text, Margin)

... the form of a servant He might heal the hard in heart, and that they might acknowledge as God Him who became man for their sakes, that their trust might be not in man, but in God-man. He is man taking the form of a servant. And who shall know Him? For "He was in the form of God, and thought it not robbery to be equal to God." He is man, for "the Word was made flesh, and dwelt among us." And who shall know Him? For "in the beginning was the Word, and the Word was with God, and the Word was God."[John 1:1] And truly His heart was sorrowful throughout. For even as regards His own disciples His heart was sorrowful, when He said, "Have I been so long time with you, and yet have ye not known me?" "Have I been so long time with you" answers to the words ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 295, 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 states his objections to the morality of the law and the prophets, and Augustin seeks by the application of the type and the allegory to explain away the moral difficulties of the Old Testament. (HTML)

CCEL Footnote 882 (In-Text, Margin)

... wider renown, as having supplied the people with such leaders; as Jacob consents to go with Leah, that Rachel may obtain the sweet-smelling and good-looking fruit. Rachel, too, in course of time, by the mercy of God, brings forth a child herself, but not till after some time; for it seldom happens that there is a sound, though only partial, apprehension, without fleshly ideas, of such sacred lessons of wisdom as this: "In the beginning was the Word, and the Word was with God, and the Word was God."[John 1:1]

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 356, footnote 6 (Image)

Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings

Writings in Connection with the Manichæan Controversy. (HTML)

Concerning the Nature of Good, Against the Manichæans. (HTML)

It is Proved by the Testimonies of Scripture that God is Unchangeable. The Son of God Begotten, Not Made. (HTML)

CCEL Footnote 1101 (In-Text, Margin)

... Father of light, with whom there is no changeableness, neither obscuring of influence." Likewise because what He begat of Himself is what He Himself is, it is said in brief by the Son Himself: "I and the Father are one." But because the Son was not made, since through Him were all things made, thus it is written: "In the beginning was the Word, and the Word was with God, and God was the Word; this was in the beginning with God. All things were made through Him, and without Him was made nothing;"[John 1:1-3] that is, without Him was not anything made.

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 634, footnote 4 (Image)

Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings

Writings in Connection with the Donatist Controversy. (HTML)

The Correction of the Donatists. (HTML)

Chapter 1 (HTML)

CCEL Footnote 2472 (In-Text, Margin)

... at Jerusalem." And the testimonies in the sacred books are without number, all of which it has not been necessary for me to crowd together into this book. And in all of them, as the Lord Christ is made manifest, whether in accordance with His Godhead, in which He is equal to the Father, so that, "In the beginning was the Word, and; the Word was with God, and the Word was God;" or according to the humility of the flesh which He took upon Him, whereby "the Word was made flesh and dwelt among us;"[John 1:1] so is His Church made manifest, not in Africa alone, as they most impudently venture in the madness of their vanity to assert, but spread abroad throughout the world.

Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 39, footnote 6 (Image)

Augustine: Anti-Pelagian Writings

A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)

Book I (HTML)

Christ, the Head and the Body; Owing to the Union of the Natures in the Person of Christ, He Both Remained in Heaven, and Walked About on Earth; How the One Christ Could Ascend to Heaven; The Head, and the Body, the One Christ. (HTML)

CCEL Footnote 425 (In-Text, Margin)

... heaven.” For although it was on earth that He was made the Son of man, yet He did not deem it unworthy of that divinity, in which, although remaining in heaven, He came down to earth, to designate it by the name of the Son of man, as He dignified His flesh with the name of Son of God: that they might not be regarded as if they were two Christs,—the one God, the other man, —but one and the same God and man,—God, because “in the beginning was the Word, and the Word was with God, and the Word was God;”[John 1:1] and man, inasmuch as “the Word was made flesh and dwelt among us.” By this means—by the difference between His divinity and His humiliation—He remained in heaven as Son of God, and as Son of man walked on earth; whilst, by that unity of His person ...

Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 60, footnote 2 (Image)

Augustine: Anti-Pelagian Writings

A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)

Book II (HTML)

What Benefit Has Been Conferred on Us by the Incarnation of the Word; Christ’s Birth in the Flesh, Wherein It is Like and Wherein Unlike Our Own Birth. (HTML)

CCEL Footnote 599 (In-Text, Margin)

... born of God, vouchsafed in mercy to be also born of the flesh;—no less being meant by the passage, “And the Word was made flesh, and dwelt among us.” Hereby, he says in effect, it has been wrought that we who were born of the flesh as flesh, by being afterwards born of the Spirit, may be spirit and dwell in God; because also God, who was born of God, by being afterwards born of the flesh, became flesh, and dwelt among us. For the Word, which became flesh, was in the beginning, and was God with God.[John 1:1] But at the same time His participation in our inferior condition, in order to our participation in His higher state, held a kind of medium in His birth of the flesh; so that we indeed were born in sinful flesh, but He was born in the likeness of ...

Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 109, footnote 6 (Image)

Augustine: Anti-Pelagian Writings

A Treatise on the Spirit and the Letter. (HTML)

The Free Will of Man is an Intermediate Power. (HTML)

CCEL Footnote 1048 (In-Text, Margin)

... done, to feast and take your rest but who, at the same time, should require any who refused to work to grind in the mill ever after. Whoever neglected such a command would evidently act contrary to the master’s will; but he would do more than that,—he would vanquish that will, if he also escaped the mill. This, however, cannot possibly happen under the government of God. Whence it is written, “God hath spoken once,”—that is, irrevocably,—although the passage may refer also to His one only Word.[John 1:1] He then adds what it is which He had irrevocably uttered, saying: “Twice have I heard this, that power belongeth unto God. Also unto Thee, O Lord, doth mercy belong: because Thou wilt render to every man according to his work.” He therefore will be ...

Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 541, footnote 3 (Image)

Augustine: Anti-Pelagian Writings

A Treatise on the Predestination of the Saints. (HTML)

A Treatise on the Gift of Perseverance. (HTML)

When the Truth Must Be Spoken, When Kept Back. (HTML)

CCEL Footnote 3661 (In-Text, Margin)

... say unto you, but ye cannot bear them now”? And that of the apostle: “I could not speak unto you as unto spiritual, but as unto carnal: as if unto babes in Christ I have given you to drink milk, and not meat, for hitherto ye were not able, neither yet indeed now are ye able”? Although, in a certain manner of speaking, it might happen that what is said should be both milk to infants and meat for grown-up persons. As “in the beginning was the Word, and the Word was with God, and the Word was God,”[John 1:1] what Christian can keep it back? Who can receive it? Or what in sound doctrine can be found more comprehensive? And yet this is not kept back either from infants or from grown-up people, nor is it hidden from infants by those who are mature. But the ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 79, footnote 15 (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 Fact that John Undertook the Exposition of Christ’s Divinity. (HTML)

CCEL Footnote 520 (In-Text, Margin)

... notions. Therefore he is borne to loftier heights, in which he leaves the other three far behind him; so that, while in them you see men who have their conversation in a certain manner with the man Christ on earth, in him you perceive one who has passed beyond the cloud in which the whole earth is wrapped, and who has reached the liquid heaven from which, with clearest and steadiest mental eye, he is able to look upon God the Word, who was in the beginning with God, and by whom all things were made.[John 1:1] And there, too, he can recognise Him who was made flesh in order that He might dwell amongst us; [that Word of whom we say,] that He assumed the flesh, not that He was changed into the flesh. For had not this assumption of the flesh been effected in ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 230, footnote 6 (Image)

Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

The Harmony of the Gospels. (HTML)

Book IV (HTML)

Of the Evangelist John, and the Distinction Between Him and the Other Three. (HTML)

CCEL Footnote 1629 (In-Text, Margin)

... very fact shows him to stand related at once to the lion and to the steer, that is to say, to the kingly office which Matthew emphasizes, and to the sacerdotal which Luke introduces, wherein also Christ appears distinctively as man, as the figure which Mark sustains stands related to both these. On the other hand, Christ’s divinity, in virtue of which He is equal to the Father, in accordance with which He is the Word, and God with God, and the Word that was made flesh in order to dwell among us,[John 1:1] in accordance with which also He and the Father are one, has been taken specially in hand by John with a view to its recommendation to our minds. Like an eagle, he abides among Christ’s sayings of the sublimer order, and in no way descends to earth ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 348, footnote 5 (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 2660 (In-Text, Margin)

... shall cease,” when that which we now hope for and believe shall come. In then that they fell to the earth, they signified that we die, for it was said to the flesh, “Earth thou art, and unto earth shalt thou return.” But when the Lord raised them up, He signified the resurrection. After the resurrection, what is the Law to thee? what Prophecy? Therefore neither Moses nor Elias is seen. He only remaineth to thee, “Who in the beginning was the Word, and the Word was with God, and the Word was God.”[John 1:1] He remaineth to thee, “that God may be all in all.” Moses will be there; but now no more the Law. We shall see Elias there too; but now no more the Prophet. For the Law and the Prophets have only given witness to Christ, that it behoved Him to ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 351, footnote 5 (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. 19, ‘Why could not we cast it out’? etc., and on prayer. (HTML)

CCEL Footnote 2683 (In-Text, Margin)

... the better; He did not degrade the Divine Nature down to the lower. For He assumed that which He was not, He did not lose that which He was. Forasmuch then as He is both God and man, being pleased that we should live by that which was His, He died in that which was ours. For He had nothing Himself, whereby He could die; nor had we anything whereby we could live. For what was He who had nothing whereby He could die? “In the beginning was the Word, and the Word was with God, and the Word was God.”[John 1:1] If thou seek for anything in God whereby He may die, thou wilt not find it. But we all die, who are flesh; men bearing about sinful flesh. Seek out for that whereby sin may live; it hath it not. So then neither could He have death in that which was ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 398, footnote 1 (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. xxii. 42, where the Lord asks the Jews whose son they said David was. (HTML)

CCEL Footnote 3045 (In-Text, Margin)

... say to them, “Ye say well indeed that Christ is David’s Son, but David himself doth call Him Lord; whom he then calleth Lord, how is He his Son?” Had the Jews been instructed in the Christian faith, which we hold; had they not closed their hearts against the Gospel, had they wished to have spiritual life in them, they would, as instructed in the faith of the Church, have made answer to this question and said, “Because in the beginning was the Word, and the Word was with God and the Word was God:”[John 1:1] see how He is David’s Lord. But because “The Word was made flesh, and dwelt among us;” see how He is David’s Son. But as being ignorant, they were silent, nor when they shut their mouths did they open their ears, that what they could not answer when ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 401, 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 same words of the Gospel, Matt. xxii. 42. (HTML)

CCEL Footnote 3082 (In-Text, Margin)

... Very Man, Very God; God and man whole Christ. This is the Catholic faith. Whoso denieth that Christ is God is a Photinian; whoso denieth that Christ is man is a Manichæan. Whoso confesseth that Christ is God equal with the Father and very man, that He truly suffered, truly shed His blood (for the Truth would not have set us free, if He had given a false price for us); whoso confesseth both, is a Catholic. He hath the country, he hath the way. He hath the country, “In the beginning was the Word;”[John 1:1] He hath the country, “Being in the form of God, He thought it not robbery to be equal with God.” He hath the way, “The Word was made flesh;” He hath the way, “He emptied Himself, taking the form of a servant.” He is the home whither we are going, He ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 412, footnote 9 (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, Mark xiii. 32, ‘But of that day or that hour knoweth no one, not even the angels in heaven, neither the Son, but the Father.’ (HTML)

CCEL Footnote 3187 (In-Text, Margin)

... fought? For wherein fought He? In that He took man’s nature upon Him. Take away His birth of a virgin, take away that He emptied Himself, “taking the form of a servant, being made in the likeness of men, and found in fashion as a man;” take away this, and where is the combat, where the contest? where the trial? where the victory, which no battle has preceded? “In the beginning was the Word, and the Word was with God, and the Word was God. All things were made by Him, and without Him was nothing made.”[John 1:1] Could the Jews have crucified this Word? Could those impious men have mocked this Word? Could this Word have been buffeted? Could this Word have been crowned with thorns? But that He might suffer all this, “the Word was made flesh;” and after He had ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 429, footnote 8 (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, Luke x. 38, etc., about Martha and Mary. (HTML)

CCEL Footnote 3335 (In-Text, Margin)

... clothes? Let there be no sickness; whom dost thou visit? No captivity; whom dost thou redeem? No quarrelling; whom dost thou reconcile? No death; whom dost thou bury? In that world to come, these evils will not be; therefore these services will not be either. Well then did Martha, as touching the bodily—what shall I call it, want, or will, of the Lord?—minister to His mortal flesh. But who was He in that mortal flesh? “In the beginning was the Word, and the Word was with God, and the Word was God:”[John 1:1] see what Mary was listening to! “The Word was made flesh, and dwelt among us:” see to whom Martha was ministering! Therefore “hath Mary chosen the better part, which shall not be taken from her.” For she chose that which shall abide for ever; “it ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 459, 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, John i. 1, ‘In the beginning was the word, and the word was with God, and the word was God,’ etc. Against the Arians. (HTML)

CCEL Footnote 3577 (In-Text, Margin)

3. I am not now, brethren, discussing how the words, “In the beginning was the Word, and the Word was with God, and the Word was God,”[John 1:1] can be understood. After an ineffable sort it may be understood; it cannot by the words of man he made to be understood. I am treating of the Word of God, and telling you why It is not understood. I am not now speaking to make It understood, but I tell you what hinders It from being understood. For He is a certain Form, a Form not formed, but the Form of all things formed; a Form unchangeable, without failure, without decay, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 459, footnote 4 (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, John i. 1, ‘In the beginning was the word, and the word was with God, and the word was God,’ etc. Against the Arians. (HTML)

CCEL Footnote 3579 (In-Text, Margin)

5. But thou art not able to conceive of any such thing. Such ignorance is more pious than presumptuous knowledge. For we are speaking of God. It is said, “And the Word was God.”[John 1:1] We are speaking of God; what marvel, if thou do not comprehend? For if thou comprehend, He is not God. Be there a pious confession of ignorance, rather than a rash profession of knowledge. To reach to God in any measure by the mind, is a great blessedness; but to comprehend Him, is altogether impossible. God is an object for the mind, He is to be understood; a body is for the eyes, it is to be seen. But ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 464, 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, John i. 1, ‘In the beginning was the word, and the word was with God, and the word was God,’ etc. Against the Arians. (HTML)

CCEL Footnote 3590 (In-Text, Margin)

... nothing worthy of Him; that That Word, “by whom all things were made,” should become that which we are, that we might be able to attain to That which we are not? For we are not God; but with the mind or the interior eye of the heart we can see God. Our eyes dulled by sins, blinded, enfeebled by infirmity, desire to see; but we are in hope, not yet in possession. We are the children of God. This saith John, who says, “In the beginning was the Word, and the Word was with God, and the Word was God;”[John 1:1] he who lay on the Lord’s Breast, who drew in these secrets from the Bosom of His Heart; he says, “Dearly beloved, we are the children of God, and it doth not yet appear what we shall be; we know that, when He shall appear, we shall be like Him, for ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 465, 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 same words of the Gospel, John i., ‘In the beginning was the word,’ etc. (HTML)

CCEL Footnote 3598 (In-Text, Margin)

1. ye who are looking for a man’s many words, understand the One Word of God, “In the beginning was the Word.”[John 1:1] Now, “In the beginning God made the heaven and the earth.” But, “The Word was,” since we have heard, “In the beginning God made.” Acknowledge we in Him the Creator; for Creator is He who made; and the creature what He made. For no creature which was made “was,” as God the Word “was,” by whom it was made, always. Now when we heard “The Word was,” with whom was It? We understand the Father who did not make nor create the Same Word, but begat ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 465, footnote 4 (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 same words of the Gospel, John i., ‘In the beginning was the word,’ etc. (HTML)

CCEL Footnote 3600 (In-Text, Margin)

... Word was,” since we have heard, “In the beginning God made.” Acknowledge we in Him the Creator; for Creator is He who made; and the creature what He made. For no creature which was made “was,” as God the Word “was,” by whom it was made, always. Now when we heard “The Word was,” with whom was It? We understand the Father who did not make nor create the Same Word, but begat Him. For, “In the beginning God made the heaven and the earth.” Whereby made He them? “The Word was, and the Word was with God;”[John 1:1] but what kind of Word? Did it sound and so pass away? Was it a mere thought, and motion of the mind? No. Was it suggested by memory, and uttered? No. What kind of Word then? Why dost thou look for many words from me? “The Word was God.” When we ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 466, footnote 6 (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 same words, John i. ‘In the beginning was the word,’ etc. (HTML)

CCEL Footnote 3610 (In-Text, Margin)

2. “In the beginning was the Word, and the Word was with God, and the Word was God.”[John 1:1] O glorious preaching! O the result of the full feast of the Lord’s Breast! “In the beginning was the Word.” Why seekest thou for what was before It? “In the beginning was the Word.” If the Word had been made (for made indeed that was not by which all things were made); if the Word had been made, the Scripture would have said, “In the beginning God made the Word;” as it is said in Genesis, “In the beginning God made the heaven and the earth.” God then ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 467, footnote 4 (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 same words of John i., ‘In the beginning was the word,’ etc. (HTML)

CCEL Footnote 3618 (In-Text, Margin)

1. beginning of John’s Gospel, “In the beginning was the Word.”[John 1:1] Thus he begins, this he saw, and transcending the whole creation, mountains, air, the heavens, the stars, Thrones, Dominions, Principalities, Powers, all Angels, and Archangels, transcending all; he saw the Word in the beginning, and drank It in. He saw above every creature, he drank in from the Lord’s breast. For this same St. John the Evangelist is he whom Jesus specially loved; insomuch that he lay on His Breast at supper. There was this secret, that therefrom ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 475, footnote 1 (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, John v. 2, ‘Now there is in Jerusalem by the Sheep Gate a pool,’ etc. (HTML)

CCEL Footnote 3684 (In-Text, Margin)

... heart speak, not the neck. To the proud the humiliation of the Lord seems unworthy of Him, therefore is saving health from such far off. Lift not thyself up; if thou wouldest be made whole, descend. Well might piety be alarmed, if Christ in the flesh subject to change were only spoken of. But now the truth sets forth to thee, Christ Unchangeable in His Nature as the Word. For, “In the beginning was the Word, and the Word was with God;” not a word to sound, and so pass away; for “the Word was God.”[John 1:1] So then thy God endureth unchangeable. O true piety; thy God endureth, fear not; He doth not perish, and through Him, thou too dost not perish. He endureth, He is born of a woman, but in the Flesh. The Word made even His Mother. He who was before He ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 477, 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 in John v. 2, etc., on the five porches, where lay a great multitude of impotent folk, and of the pool of Siloa. (HTML)

CCEL Footnote 3697 (In-Text, Margin)

... Himself the Son after one manner, in another was it said to men, “I said, Ye are Gods, and ye are all children of the Most High.” For if He had made Himself the Son of God in such sort as any man whatever may be called the son of God (for by the grace of God men are called sons of God); the Jews would not have been enraged. But because they understand Him to call Himself the Son of God in another way, according to that, “In the beginning was the Word, and the Word was with God, and the Word was God;”[John 1:1] and according to what the Apostle saith, “Who being in the form of God, thought it not robbery to be equal with God;” they saw a man, and they were enraged, because He made Himself equal with God. But He well knew that He was equal, but wherein they ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 483, footnote 1 (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, John v. 19, ‘The Son can do nothing of Himself, but what He seeth the Father doing.’ (HTML)

CCEL Footnote 3755 (In-Text, Margin)

... believe; though He enjoin thee to believe that which thou canst not see: yet hath He not given thee up to see nothing whereby thou mayest be able to believe what thou dost not see. Is the creation itself a small sign, a small indication of the Creator? He also came, He did miracles. Thou couldest not see God, a man thou couldest; so God was made Man, that in One thou mightest have both what to see, and what to believe. “In the beginning was the Word, and the Word was with God, and the Word was God.”[John 1:1] Thus thou hearest, and as yet seest not. Lo, He comes, lo, He is born, lo, He comes forth of a woman, who made man and woman. He who made man and woman was not made by man and woman. For thou wouldest peradventure have been likely to despise Him for ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 483, footnote 4 (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, John v. 19, ‘The Son can do nothing of Himself, but what He seeth the Father doing.’ (HTML)

CCEL Footnote 3758 (In-Text, Margin)

6. He brought thee then a temporal miracle, that thou mayest seek and admire Him who is Eternal. For He “who came forth as a Bridegroom out of His chamber,” that is, out of the virgin’s womb, where the holy nuptials were celebrated of the Word and the Flesh: He brought, I say, a temporal miracle; but He is Himself eternal, He is coeternal with the Father, He it is, who “In the beginning was the Word, and the Word was with God, and the Word was God.”[John 1:1] He did for thee whereby thou mightest be cured, that thou mightest be able to see what thou didst not see. What thou despisest in Christ, is not yet the contemplation of him that is made whole, but the medicine of the sick. Do not hasten to the vision of the whole. The ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 485, footnote 5 (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, John v. 19, ‘The Son can do nothing of Himself, but what He seeth the Father doing.’ (HTML)

CCEL Footnote 3775 (In-Text, Margin)

12. Where then is that carnal view? Be it confounded, hidden, brought to nought; let the Word of God speak to us. Even now as godly men, as believing already, as already imbued with faith, and having gotten some attainment of understanding, turn we to the Word Himself, to the Fountain of light, and let us say together, “O Lord, the Father doeth ever the same things as Thou; for that whatsoever the Father doeth, by Thee He doeth it. We have heard that Thou art the Word in the beginning;[John 1:1] we have not seen, but believed. There too have we heard what follows, that ‘all things were made by Thee.’ All things then that the Father doeth, He doeth by Thee. Therefore Thou doest the same things as the Father. Why then didst Thou wish to say, ‘The ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 508, 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 of John vii. 6, etc., where Jesus said that He was not going up unto the feast, and notwithstanding went up. (HTML)

CCEL Footnote 3983 (In-Text, Margin)

... “John lay on the Lord’s Breast;” but I conclude that he drank in truth. What saw he as he lay on the Lord’s Breast? What drank he in? what, but that which he poured forth? “In the beginning was the Word, and the Word was with God, and the Word was God. The Same was in the beginning with God. All things were made by Him, and without Him was nothing made. That which was made in Him was life, and the Life was the Light of men; And the Light shineth in darkness, and the darkness comprehended It not;”[John 1:1] nevertheless It shineth, and though I chance to have some obscurity, and cannot thoroughly comprehend It, still It shineth. “There was a man sent from God, whose name was John; he came to bear witness of the Light, that all men through him might ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 513, 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, John ix. 4 and 31, ‘We must work the works of him that sent me,’ etc. Against the Arians. And of that which the man who was born blind and received his sight said, ‘We know that God heareth not sinners.’ (HTML)

CCEL Footnote 4028 (In-Text, Margin)

... times are signified. So then before times, before all that is called “before;” before all that is not, or before all that is. For the Gospel does not say, “In the beginning God made the Word;” as it is said, “In the beginning God made the Heaven and the earth;” or, “In the beginning was the Word born;” or, “In the beginning God begat the Word.” But what says it? “He was, He was, He was.” You hear, “He was;” believe. “In the beginning was the Word, and the Word was with God, and the Word was God.”[John 1:1] So often do ye hear, “Was:” seek not for time, for that He always “was.” He then who always was, and was always with the Son, for that God is able to beget without thee; He said to the Son, “From the womb before the day-star I begat Thee.” What is ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 514, footnote 9 (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, John ix. 4 and 31, ‘We must work the works of him that sent me,’ etc. Against the Arians. And of that which the man who was born blind and received his sight said, ‘We know that God heareth not sinners.’ (HTML)

CCEL Footnote 4045 (In-Text, Margin)

... pray to God, because they are not without sin. Tell us. One of them saith. And who? He whom the Lord loved the most, and who lay on the Lord’s Breast, and drank in the mysteries of the kingdom of heaven which he was to pour forth again. Him I ask; “Have ye sin or not?” He maketh answer and saith, “If we shall say that we have no sin, we deceive ourselves, and the truth is not in us.” Now it is the same John who said, “In the beginning was the Word, and the Word was with God, and the Word was God.”[John 1:1] See ye what heights he had passed, that he could reach to the Word! Such an one, and so great, who like an eagle soared above the clouds, who in the serene clearness of his mind saw, “In the beginning was the Word;” he hath said, “If we shall say ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 462, footnote 1 (Image)

Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies

Ten Homilies on the First Epistle of John. (HTML)

1 John I. 1–II. 11. (HTML)

CCEL Footnote 1994 (In-Text, Margin)

... our eyes, and our hands have handled, of the word of life.” Who is he that with hands doth handle the Word, except because “The Word was made flesh, and dwelt in us”? Now this Word which was made flesh that it might be handled, began to be flesh, of the Virgin Mary: but not then began the Word, for the Apostle saith, “That which was from the beginning.” See whether his epistle does not bear witness to his gospel, where ye lately heard, “In the beginning was the Word, and the Word was with God.”[John 1:1] Perchance, “Concerning the word of life” one may take as a sort of expression concerning Christ, not the very body of Christ which was handled with hands. See what follows: “And the Life was manifested.” Christ therefore is “the word of life.” And ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 476, footnote 8 (Image)

Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies

Ten Homilies on the First Epistle of John. (HTML)

1 John II. 18–27. (HTML)

CCEL Footnote 2141 (In-Text, Margin)

... let him hear that he is an infant; let him eagerly cling to the breasts of his mother, and he grows apace. Now his mother is the Church; and her breasts are the two Testaments of the Divine Scriptures. Hence let him suck the milk of all the things that as signs of spiritual truths were done in time for our eternal salvation, that being nourished and strengthened, he may attain to the eating of solid meat, which is, “In the beginning was the Word, and the Word was with God, and the Word was God.”[John 1:1] Our milk is Christ in His humility; our meat, the selfsame Christ equal with the Father. With milk He nourisheth thee, that He may feed thee with bread: for with the heart spiritually to touch Christ is to know that He is equal with the Father.

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 484, footnote 4 (Image)

Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies

Ten Homilies on the First Epistle of John. (HTML)

1 John II. 27–III. 8. (HTML)

CCEL Footnote 2206 (In-Text, Margin)

... that, when He shall appear, we shall be like Him; for we shall see Him as He is.” In the first place mark, what is called “Is.” Ye know what it is that is so called. That which is called “Is,” and not only is called but is so, is unchangeable: It ever remaineth, It cannot be changed, It is in no part corruptible: It hath neither proficiency, for It is perfect; nor hath deficiency, for It is eternal. And what is this? “In the beginning was the Word, and the Word was with God, and the Word was God.”[John 1:1] And what is this? “Who being in the form of God, thought it not robbery to be equal with God.” To see Christ in this sort, Christ in the form of God, Word of God, Only-Begotten of the Father, equal with the Father, is to the bad impossible. But in ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 499, footnote 9 (Image)

Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies

Ten Homilies on the First Epistle of John. (HTML)

1 John III. 19–IV. 3. (HTML)

CCEL Footnote 2341 (In-Text, Margin)

... Now, brethren, to the mark! let us look to the works, not stop at the noise of the tongue. Let us ask why Christ came in the flesh, so we get at the persons who deny that He is come in the flesh. If thou stop at tongues, why, thou shalt hear many a heresy confessing that Christ is come in the flesh: but the truth convicteth those men. Wherefore came Christ in the flesh? Was He not God? Is it not written of Him, “In the beginning was the Word, and the Word was with God, and the Word was God?”[John 1:1] Was it not He that did feed angels, is it not He that doth feed angels? Did He not in such sort come hither, that He departed not thence? Did He not in such sort ascend, that He forsook not us? Wherefore then came He in the flesh? Because it ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 518, footnote 3 (Image)

Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies

Ten Homilies on the First Epistle of John. (HTML)

1 John IV. 17–21. (HTML)

CCEL Footnote 2474 (In-Text, Margin)

... because He first loved us.” Hear the apostle Paul: “But God showed His love in us, in that while we were yet sinners, Christ died for us:” the just for the unjust, the beautiful for the foul. How find we Jesus beautiful? “Thou art beauteous in loveliness surpassing the sons of men; grace is poured upon thy lips.” Why so? Again see why it is that He is fair; “Beauteous in loveliness surpassing the sons of men:” because “In the beginning was the Word, and the Word was with God, and the Word was God.”[John 1:1] But in that He took flesh, He took upon Him, as it were, thy foulness, i.e. thy mortality, that He might adapt Himself to thee, and become suited to thee, and stir thee up to the love of the beauteousness within. Where then in Scripture do we ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 40, footnote 13 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm X (HTML)

CCEL Footnote 406 (In-Text, Margin)

... Lord asks of the Jews, “If Christ be the Son of David, how then doth he in spirit call Him Lord, saying, The Lord said unto my Lord, Sit Thou on my right hand, until I put Thine enemies under Thy feet.” For it was said to the unskilled, who although they looked for Christ’s coming, yet expected Him as man, not as the Power and Wisdom of God. He teacheth then, in that place, the most true and pure faith, that He is both the Lord of king David, in that He is the Word in the beginning, God with God,[John 1:1] by which all things were made; and Son, in that He was made to him of the seed of David according to the flesh. For He doth not say, Christ is not David’s Son, but if ye already hold that He is his Son, learn how He is his Lord: and do not hold in ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 54, footnote 7 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm XIX (HTML)

CCEL Footnote 551 (In-Text, Margin)

3. “Day unto day uttereth word” (ver. 2). To the spiritual the Spirit giveth out the fulness of the unchangeable Wisdom of God, the Word which in the beginning is God with God.[John 1:1] “And night unto night announceth knowledge.” And to the fleshly, as to those afar off, the mortality of the flesh, by conveying faith, announceth future knowledge.

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 162, footnote 11 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm XLVII (HTML)

CCEL Footnote 1537 (In-Text, Margin)

... who is of the Jews according to the flesh? “Who is over all, God blessed for ever.” God before the flesh, God in the flesh, God with the flesh. Nor only God before the flesh, but God before the earth whence flesh was made; nor only God before the earth whereof flesh was made, but even God before the Heaven which was first made; God before the day which was first made; God before Angels; the same Christ is God: for “In the beginning was the Word, and the Word was with God, and the Word was God.”[John 1:1]

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 170, footnote 5 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm XLIX (HTML)

Part 1 (HTML)

CCEL Footnote 1617 (In-Text, Margin)

... Him, when He saith, “He that loveth Me shall be loved of My Father, and he that loveth Me keepeth My commandments, and I will love him, and will manifest Myself to him:” this the ungodly shall not see. This manifestation is in a certain way familiar: He keepeth it for His own, He will not show it to the ungodly. Of what sort is the vision itself? Of what sort is Christ? Equal to the Father. Of what sort is Christ? “In the beginning was the Word, and the Word was with God, and the Word was God.”[John 1:1] For this vision we sigh now, and groan so long as we sojourn here; to this vision we shall be brought home at the last, this vision now we see but darkly. If then we see now darkly, let us “incline our ear to the parable,” and then let us “show our ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 178, footnote 1 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm L (HTML)

CCEL Footnote 1678 (In-Text, Margin)

... going down.” He that “hath called the world from the rising of the sun unto the going down,” is Our Lord and Saviour Jesus Christ, “the Word made Flesh,” in order that He might dwell in us. Our Lord Jesus Christ then is the “God of gods;” because by Himself were all things made, and without Himself was nothing made. The Word of God, if He is God, is truly the God of gods; but whether He be God the Gospel answereth, “In the beginning was the Word, and the Word was with God, and the Word was God.”[John 1:1] And if all things were made by Himself, as He saith in the sequel, then if any were made gods, by Himself were they made. For the one God was not made, and He is Himself alone truly God. But Himself the only God, Father and Son and Holy Ghost, is ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 195, footnote 7 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LI (HTML)

CCEL Footnote 1864 (In-Text, Margin)

17. “Give back to me the exultation of Thy salvation” (ver. 12). “Give back” what I had; what by sinning I had lost: to wit, of Thy Christ. For who without Him can be made whole? Because even before that He was Son of Mary, “In the beginning He was the Word, and the Word was with God, and the Word was God;”[John 1:1] and so, by the holy fathers a future dispensation of flesh taken upon Him, was looked for; as is believed by us to have been done. Times are changed, not faith. “And with Principal Spirit confirm me.” Some have here understood the Trinity in God, Itself God; the dispensation of Flesh being excepted therefrom: since it is written, “God is a ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 210, footnote 1 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LV (HTML)

CCEL Footnote 1983 (In-Text, Margin)

... the divinity; and He reproveth them by propounding a question: “How then doth David himself in spirit call Him Lord, ‘The Lord hath said unto my Lord.’…If then He in spirit calleth Him Lord, how is He is Son?” A question He propounded; His being Son He denied not. Ye have heard “Lord;” say ye how He is his “Son:” ye have heard “Son;” say how He is “Lord.” This question the Catholic Faith solveth. How “Lord”? Because “In the beginning was the Word, and the Word was with God, and the Word was God.”[John 1:1] How “Son”? Because “The Word was made flesh, and dwelt among us.” Because then David in a figure is Christ, but Christ, as we have often reminded your Love, is both Head and Body; neither ought we to speak of ourselves as alien from Christ, of whom ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 216, footnote 2 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LV (HTML)

CCEL Footnote 2050 (In-Text, Margin)

19. “God will hear me, and He shall humble them That is before ages” (ver. 19). For they rely on some leader or other of theirs that hath begun but yesterday. “He shall humble them That is before ages.” For even if with reference to time Christ is of Mary the Virgin, nevertheless before ages: “In the beginning He is the Word and the Word with God, and the Word God.”[John 1:1] “He shall humble them That is before ages. For to them is no changing:” of them I “speak to whom is no changing.” He knew of some to persevere, and in the perseverance of their own wickedness to die. For we see them, and to them is no changing: they that die in that same perverseness, in that same schism, to them ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 292, footnote 8 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXVIII (HTML)

CCEL Footnote 2775 (In-Text, Margin)

... “The Holy Spirit shall come over upon thee, and the virtue of the Most Highest shall overshadow thee,” that is, shall make a shadow for thee, “wherefore that Holy Thing which shall be born of thee, shall be called the Son of God.” That “shadow” again is understood of a defence against the heat of carnal lusts: whence not in carnal concupiscence, but in spiritual belief, the Virgin conceived Christ. But the shadow consisteth of light and body: and further, The “Word” that “was in the beginning,”[John 1:1] that true Light, in order that a noonday shadow might be made for us; “the Word,” I say, “was made Flesh, and dwelled in us.” …

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 329, footnote 1 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXXII (HTML)

CCEL Footnote 3193 (In-Text, Margin)

... so long as these times revolve, there shall not be wanting the Church of God, that is, Christ’s body on earth. But that which he addeth, “and before the moon, generations of generations:” he might have expressed by, and before the sun, that is, both with the sun and before the sun: which would have been understood by both with times and before times. That then which goeth before time is eternal: and that is truly to be held eternal which by no time is changed, as, “in the beginning was the Word.”[John 1:1] But by the moon he hath chosen rather to intimate the waxings and wanings of things mortal. Lastly, when he had said, “before the moon,” wishing in a manner to explain for what purpose he inserted the moon, “generations,” he saith, “of generations.” ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 346, footnote 6 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXXIV (HTML)

CCEL Footnote 3350 (In-Text, Margin)

11. Asaph hath understood, because on the Title of the Psalm there is, “understanding of Asaph.” And what saith he? “But God, our King before the worlds, hath wrought Salvation in the midst of the earth” (ver. 12). On the one hand we cry, “No longer is there prophet, and us He will not know as yet:” but on the other hand, “our God, our King, who is before the worlds” (for He is Himself in the beginning of the Word[John 1:1] by whom were made the worlds), “hath wrought Salvation in the midst of the earth.” “God therefore, our King before the worlds,” hath done what? “hath wrought Salvation in the midst of the earth:” and I am yet crying as if forsaken!…Now the Gentiles are awake, and we are snoring, and as ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 393, footnote 6 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXXXI (HTML)

CCEL Footnote 3813 (In-Text, Margin)

13. “Israel, if thou shalt have heard Me, there shall not be in thee any new god” (ver. 9). A “new god” is one made for the time: but our God is not new, but from eternity to eternity. And our Christ is new, perchance, as Man, but eternal God. For what before the beginning? And truly, “In the beginning was the Word, and the Word was with God, and the Word was God.”[John 1:1] And our Christ Himself is the Word made flesh, that He might dwell in us. Far be it, then, that there should be in any one a new god. A new god is either a stone or a phantom. He is not, saith one, a stone; I have a silver and a gold one. Justly did he choose to name the very costly things, who said, “The idols of ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 512, footnote 5 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CIV (HTML)

CCEL Footnote 4715 (In-Text, Margin)

... said some time since, no friend goeth out, no enemy entereth; that there we shall have a book to read, or speech to be explained as it is now explained to you. Therefore is it now treated, that there it may be held fast: therefore is it now divided by syllables, that there it may be contemplated whole and entire. The Word of God will not be wanting there: but yet not by letters, not by sounds, not by books, not by a reader, not by an expositor. How then? As, “In the beginning was the Word,” etc.[John 1:1] For He did not so come to us as to depart from thence; because He was in this world, and the world was made by Him. Such a Word are we to contemplate. For “the God of gods shall appear in Zion.” But this when? After our pilgrimage, when the journey ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 542, footnote 3 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CX (HTML)

CCEL Footnote 4961 (In-Text, Margin)

5. And what followeth? “The Lord shall send the rod of Thy power out of Sion” (ver. 2). It appeareth, brethren, it most clearly appeareth, that the Prophet is not speaking of that kingdom of Christ, in which He reigneth for ever with His Father, Ruler of the things which are made through Him: for when doth not God the Word reign, who is in the beginning with God?[John 1:1] For it is said, “Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever.” To what eternal King? To one invisible, incorruptible. For in this, that Christ is with the Father, invisible and incorruptible, because He is His Word, and His Power, and His Wisdom, and God ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 566, footnote 13 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CXIX (HTML)

Vav. (HTML)

CCEL Footnote 5184 (In-Text, Margin)

43. “And so shall I make answer,” he saith, “to them that reproach me with the word” (ver. 42). It is doubtful whether it be “reproach me with a word;” or, “I will answer with a word;” but either signifieth Christ. They to whom Christ crucified is a stumbling-block or foolishness, reproach us with Him; ignorant that “the Word was made flesh, and dwelt in us;” the Word which “was in the beginning,” and “was with God, and was God.”[John 1:1] But although they may not reproach us with the Word which is unknown unto them, because His Divinity is not known unto those by whom His weakness on the Cross is despised; let us nevertheless make answer of the Word, and let us not be terrified or confounded by their reproaches. ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 577, footnote 6 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CXIX (HTML)

Nun. (HTML)

CCEL Footnote 5283 (In-Text, Margin)

105. “Thy word is a lantern unto my feet, and a light unto my paths” (ver. 105). The word “lantern” appears in the word “light;” “my feet” are also repeated in “my paths.” What then meaneth “Thy Word”?[John 1:1] Is it He who was in the beginning God with God, that is, the Word by whom all things were made? It is not thus. For that Word is a light, but is not a lantern. For a lantern is a creature, not a creator; and it is lighted by participation of an unchangeable light.…For no creature, howsoever rational and intellectual, is lighted by itself, but is lighted by participation of eternal Truth: ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 614, footnote 1 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CXXX (HTML)

CCEL Footnote 5574 (In-Text, Margin)

... again; but must I hope on that account that I also may rise again? Certainly, on that account: for the Lord rose again in that which He assumed from thee. For He would not rise again, save He had died; and He could not have died, except He bore the flesh. What did the Lord assume from thee? The flesh. What was He that came Himself? The Word of God, who was before all things, through whom all things were made. But that He might receive something from thee, “The Word became flesh, and dwelt among us.”[John 1:1] He received from thee, what He might offer for thee; as the priest receiveth from thee, what he may offer for thee, when thou wishest to appease God for thy sins. It hath already been done, it hath been done thus. Our Priest received from us what He ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 658, footnote 2 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CXLV (HTML)

CCEL Footnote 5867 (In-Text, Margin)

... receive, that thou mayest give. Thou eatest, when thou learnest; thou pourest forth again, when thou teachest: thou eatest, when thou hearest; thou pourest forth again, when thou preachest; but that thou pourest forth, which thou hast first eaten. Finally, that most eager feaster John, to whom the very table of the Lord sufficed not, unless he leaned on the Lord’s breast, and of his inmost heart drank in divine secrets; what did he pour forth? “In the beginning was the Word, and the Word was with God.”[John 1:1] How is it that it sufficeth not to say, “Thy remembrance;” or, “the remembrance of Thine abundance”? Because, what availeth it if it be abundant, yet not sweet? So also it is annoying if it be sweet but too little.

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 674, footnote 3 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CXLVIII (HTML)

CCEL Footnote 5967 (In-Text, Margin)

... things in heaven praising their Creator. And as though it were said to him, “Why do they praise Him? what hath He conferred on them, that they should praise Him?” he goeth on, “for He spake, and they were made; He commanded, and they were created.” No wonder if the works praise the Worker, no wonder if the things that are made praise the Maker, no wonder if creation praise its Creator. In this Christ also is mentioned, though we seem not to have heard His Name.…By what were they made? By the Word?[John 1:1-2] How doth he show in this Psalm, that all things were made by the Word? “He spake, and they were made; He commanded, and they were created.” No one speaketh, no one commandeth, save by word.

Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 82, footnote 8 (Image)

Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine

The Church History of Eusebius. (HTML)

Book I (HTML)

Summary View of the Pre-existence and Divinity of Our Saviour and Lord Jesus Christ. (HTML)

CCEL Footnote 25 (In-Text, Margin)

... the Father’s unspoken will, the creator, with the Father, of all things, the second cause of the universe after the Father, the true and only-begotten Son of God, the Lord and God and King of all created things, the one who has received dominion and power, with divinity itself, and with might and honor from the Father; as it is said in regard to him in the mystical passages of Scripture which speak of his divinity: “In the beginning was the Word, and the Word was with God, and the Word was God.”[John 1:1] “All things were made by him; and without him was not anything made.”

Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 310, footnote 16 (Image)

Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine

The Church History of Eusebius. (HTML)

Book VII (HTML)

The Apocalypse of John. (HTML)

CCEL Footnote 2360 (In-Text, Margin)

18. For the Gospel and Epistle agree with each other and begin in the same manner. The one says, ‘In the beginning was the Word’;[John 1:1] the other, ‘That which was from the beginning.’ The one: ‘And the Word was made flesh and dwelt among us, and we beheld his glory, the glory as of the only begotten of the Father’; the other says the same things slightly altered: ‘Which we have heard, which we have seen with our eyes; which we have looked upon and our hands have handled of the Word of life,—and the life was manifested.’

Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 599, footnote 1 (Image)

Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine

The Life of Constantine with Orations of Constantine and Eusebius. (HTML)

The Oration of Eusebius. (HTML)

Chapter XII (HTML)

CCEL Footnote 3551 (In-Text, Margin)

... exists as an unbroken bond between the two, uniting things most widely different by an inseparable tie. He is the Providence which rules the universe; the guardian and director of the whole: he is the Power and Wisdom of God the only-begotten God, the Word begotten of God himself. For “In the beginning was the Word, and the Word was with God, and the Word was God. All things were made by him and without him was not anything made that hath been made”; as we learn from the words of the sacred writer.[John 1:1-3] Through his vivifying power all nature grows and flourishes, refreshed by his continual showers, and invested with a vigor and beauty ever new.

Nicene and Post-Nicene Fathers, Series 2, Volume 2, page 4, footnote 3 (Image)

Socrates: Church History from A.D. 305-438; Sozomenus: Church History from A.D. 323-425

The Ecclesiastical History of Socrates Scholasticus. (HTML)

Book I (HTML)

Division begins in the Church from this Controversy; and Alexander Bishop of Alexandria excommunicates Arius and his Adherents. (HTML)

CCEL Footnote 125 (In-Text, Margin)

... them; endeavoring to blend falsehood with truth, and that which is impious with what is sacred. But they shall not prevail, for the truth must triumph; and ‘light has no fellowship with darkness, nor has Christ any concord with Belial.’ Who ever heard such blasphemies? or what man of any piety is there now hearing them that is not horror-struck, and stops his ears, lest the filth of these expressions should pollute his sense of hearing? Who that hears John saying, ‘In the beginning was the Word,’[John 1:1-3] does not condemn those that say, ‘There was a period when the Word was not’? or who, hearing in the Gospel of ‘the only-begotten Son,’ and that ‘all things were made by him,’ will not abhor those that pronounce the Son to be one of the things made? ...

Nicene and Post-Nicene Fathers, Series 2, Volume 2, page 40, footnote 1 (Image)

Socrates: Church History from A.D. 305-438; Sozomenus: Church History from A.D. 323-425

The Ecclesiastical History of Socrates Scholasticus. (HTML)

Book II (HTML)

The Bishops assembled at Antioch, on the Refusal of Eusebius of Emisa to accept the Bishopric of Alexandria, ordain Gregory, and change the Language of the Nicene Creed. (HTML)

CCEL Footnote 273 (In-Text, Margin)

... were made: begotten of the Father before all ages, God of God, Whole of Whole, Only of Only, Perfect of Perfect, King of King, Lord of Lord; the living Word, the Wisdom, the Life, the True Light, the Way of Truth, the Resurrection, the Shepherd, the Gate; immutable and inconvertible; the unaltering image of the Divinity, Substance and Power, and Counsel and Glory of the Father; born ‘before all creation’; who was in the beginning with God, God the Word, according as it is declared in the Gospel,[John 1:1] and the Word was God, by whom all things were made, and in whom all things subsist: who in the last days came down from above, and was born of the virgin according to the Scriptures; and was made man, the Mediator between God and men, the Apostle of ...

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 36, footnote 7 (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)

CCEL Footnote 265 (In-Text, Margin)

... are inseparable; and, therefore, he said, ‘that the Son is in the bosom of the Father.’ Moreover, the same John affirms that the Word of God is not classed among things created out of the non-existent, for, he says that ‘ all things were made by Him,’ and he also declares His individual personality in the following words: ‘ In the beginning was the Word, and the Word was with God, and the Word was God.…All things were made by Him, and without Him was not any thing made that was made[John 1:1].’ If, then, all things were made by Him, how is it that He who thus bestowed existence on all, could at any period have had no existence himself? The Word, the creating power, can in no way be defined as of the same nature as the things created, if ...

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 36, footnote 10 (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)

CCEL Footnote 268 (In-Text, Margin)

... things created out of the non-existent. This shows, likewise, that there is no separation between the Father and the Son, and that the idea of separation cannot even be conceived by the mind; while the fact that the world was created out of the non-existent involves a later and fresh genesis of its essential nature, all things having been endowed with such an origin of existence by the Father through the Son. John, the most pious apostle, perceiving that the word ‘was’ applied to the Word of God[John 1:1] was far beyond and above the intelligence of created beings, did not presume to speak of His generation or creation, nor yet dared to name the Maker and the creature in equivalent syllables. Not that the Son of God is unbegotten, for the Father ...

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 178, footnote 5 (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 Immutable. (HTML)

CCEL Footnote 1132 (In-Text, Margin)

“The scripture ‘in the beginning was the Word’[John 1:1] clearly indicates the Godhead. The passage ‘the Word was made flesh’ shews the human nature of the Lord.”

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 178, footnote 8 (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 Immutable. (HTML)

CCEL Footnote 1135 (In-Text, Margin)

“The Word ‘was’[John 1:1] is referred to His divinity, the words ‘was made flesh’ to His body, the Word was made flesh not by being reduced to flesh, but by bearing flesh, just as any one might say such an one became or was made an old man, though not so born from the beginning, or the soldier became a veteran, not being previously such as he became. John says, ‘I became,’ or ‘was in the island of Patmos on the Lord’s day.’ Not that he was made or born there, but he says ‘I became or was in Patmos’ instead of ...

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 183, footnote 10 (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 1184 (In-Text, Margin)

... neither name alone, but by both. For the Divine Man after being made man was named Jesus Christ. “For,” it is written, “Thou shalt call His name Jesus for he shall save His people from their sins,” and unto you is born this day in the city of David Christ the Lord. Now these are angels’ voices. But before the Incarnation he was named God, son of God, only begotten, Lord, Divine Word, and Creator. For it is written “In the beginning was the Word, and the word was with God, and the word was God,”[John 1:1] and “all things were made by Him,” and “He was life,” and “He was the true light which lighteth every man that cometh into the world.” There are also other similar passages, declaring the divine nature. But after the Incarnation He was named Jesus ...

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 192, footnote 2 (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 1242 (In-Text, Margin)

Orth. —When, then, you hear the divine John exclaiming “In the beginning was the word, and the word was with God, and the word was God”[John 1:1] and “By Him all things were made” and the rest of the parallel passages, do you affirm that the flesh, or the divine Word, begotten before the ages of the Father, was in the beginning with God, and was by nature God, and made all things?

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 193, footnote 1 (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 1244 (In-Text, Margin)

Orth. —Hear then John saying “In the beginning was the word, and the word was with God, and the word was God. He was in the beginning with God. All things were made by Him, and without Him was not anything made”[John 1:1-3] and so on. Hear too Matthew, “The book of the generation of Jesus Christ, Son of David,—Son of Abraham,”—and so on. Luke too traced His genealogy to Abraham and David. Now make the former and the latter quotation fit one nature. You will find it impossible, for existence in the beginning, and descent from Abraham,—the making of all things, and derivation from a created forefather, are ...

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 221, footnote 4 (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 Impassible. (HTML)

CCEL Footnote 1433 (In-Text, Margin)

Orth. —And so with the text, “In the beginning was the Word and the Word was God,”[John 1:1] and the like.

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 302, footnote 4 (Image)

Theodoret, Jerome and Gennadius, Rufinus and Jerome

The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)

Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)

To Bishop Timotheus. (HTML)

CCEL Footnote 1944 (In-Text, Margin)

... “Being in the form of God,” to use the words of the divine Apostle “He took the form of a servant.” On this account, therefore, even after the incarnation, He is called also by the titles which are anterior to the incarnation, since His nature is invariable and immutable. But when relating the passion the divine Scripture nowhere uses the term God, since that is the name of the absolute nature. No one on hearing the words “In the beginning was the Word and the Word was with God, and the Word was God”[John 1:1] and similar expressions, would suppose that the flesh existed before the ages, or is of one substance with the God of the universe, or was Creator of the world. Every one knows that these terms are proper to the Godhead. Nor would any one on reading ...

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 323, footnote 1 (Image)

Theodoret, Jerome and Gennadius, Rufinus and Jerome

The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)

Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)

To John the Œconomus. (HTML)

CCEL Footnote 2142 (In-Text, Margin)

These are the lessons we have learnt from the divine Apostles; this is the teaching given us by John and Matthew, those mighty rivers of the gospel message. The latter says “The book of the generation of Jesus Christ the son of David, the son of Abraham;” and the former when he shewed the things which were before the ages wrote, “In the beginning was the Word and the Word was with God and the Word was God. The same was in the beginning with God. All things were made by Him.”[John 1:1-3]

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 326, footnote 2 (Image)

Theodoret, Jerome and Gennadius, Rufinus and Jerome

The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)

Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)

Letter or Address of Theodoret to the Monks of the Euphratensian, the Osrhoene, Syria, Phœnicia, and Cilicia. (HTML)

CCEL Footnote 2161 (In-Text, Margin)

... temple. The nature of this latter was susceptible of destruction, while the power of the former raised what was being destroyed. Furthermore it is in obedience to the divine Scriptures that we acknowledge the Christ to be God and man. That our Lord Jesus Christ is God is asserted by the blessed evangelist John “In the beginning was the Word and the Word was with God and the Word was God. He was in the beginning with God. All things were made by Him and without Him was not anything made that was made.”[John 1:1] And again, “That was the true light which lighteth every man that cometh into the world.” And the Lord Himself distinctly teaches us, “He that hath seen me hath seen the Father.” And “I and my Father are one” and “I am in the Father and the Father ...

Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 330, footnote 15 (Image)

Theodoret, Jerome and Gennadius, Rufinus and Jerome

The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)

Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)

Letter or Address of Theodoret to the Monks of the Euphratensian, the Osrhoene, Syria, Phœnicia, and Cilicia. (HTML)

CCEL Footnote 2220 (In-Text, Margin)

It follows that He did not become God: He was God. “In the beginning was the Word, and the Word was with God; and the Word was God.”[John 1:1] He was not man: He became man, and He so became by taking on Him our nature: So says the blessed Paul—“Who being in the form of God thought it not robbery to be equal with God, but made Himself of no reputation, and took upon Him the form of a servant.” And again: “For verily He took not on Him the nature of angels; but He took on Him the seed of Abraham.” And again; Forasmuch then as the children are partakers of flesh and ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 25, footnote 5 (Image)

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Against the Heathen. (Contra Gentes.) (HTML)

Contra Gentes. (Against the Heathen.) (HTML)

Part III (HTML)

The rationality and order of the Universe proves that it is the work of the Reason or Word of God. (HTML)

CCEL Footnote 163 (In-Text, Margin)

... Word I mean, not that which is involved and inherent in all things created, which some are wont to call the seminal principle, which is without soul and has no power of reason or thought, but only works by external art, according to the skill of him that applies it,—nor such a word as belongs to rational beings and which consists of syllables, and has the air as its vehicle of expression,—but I mean the living and powerful Word of the good God, the God of the Universe, the very Word which is God[John 1:1], Who while different from things that are made, and from all Creation, is the One own Word of the good Father, Who by His own providence ordered and illumines this Universe. 5. For being the good Word of the Good Father He produced the order of all ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 26, footnote 7 (Image)

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Against the Heathen. (Contra Gentes.) (HTML)

Contra Gentes. (Against the Heathen.) (HTML)

Part III (HTML)

This function of the Word described at length. (HTML)

CCEL Footnote 171 (In-Text, Margin)

... bodies exist. Obeying Him, even God the Word, things on earth have life and things in the heaven have their order. By reason of Him all the sea, and the great ocean, move within their proper bounds, while, as we said above, the dry land grows grasses and is clothed with all manner of diverse plants. And, not to spend time in the enumeration of particulars, where the truth is obvious, there is nothing that is and takes place but has been made and stands by Him and through Him, as also the Divine[John 1:1] says, “In the beginning was the Word, and the Word was with God, and the Word was God; all things were made by Him, and without Him was not anything made.” 3. For just as though some musician, having tuned a lyre, and by his art adjusted the high ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 70, footnote 5 (Image)

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Deposition of Arius. (Depositio Arii.) (HTML)

Deposition of Arius. (HTML)

CCEL Footnote 367 (In-Text, Margin)

... fellows admitted them to communion, being desirous to mingle falsehood with the truth, and impiety with piety. But they will not be able to do so, for the truth must prevail; neither is there any “communion of light with darkness,” nor any “concord of Christ with Belial.” For who ever heard such assertions before? or who that hears them now is not astonished and does not stop his ears lest they should be defiled with such language? Who that has heard the words of John, “In the beginning was the Word[John 1:1],” will not denounce the saying of these men, that “there was a time when He was not?” Or who that has heard in the Gospel, “the Only-begotten Son,” and “by Him were all things made,” will not detest their declaration that He is “one of the things ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 161, footnote 5 (Image)

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Defence of the Nicene Definition. (De Decretis.) (HTML)

De Decretis. (Defence of the Nicene Definition.) (HTML)

Proof of the Catholic Sense of the Word Son. Power, Word or Reason, and Wisdom, the names of the Son, imply eternity; as well as the Father's title of Fountain. The Arians reply, that these do not formally belong to the essence of the Son, but are names given Him; that God has many words, powers, &c. Why there is but one Son and Word, &c. All the titles of the Son coincide in Him. (HTML)

CCEL Footnote 868 (In-Text, Margin)

... knowing that the Lord’s Hand was nothing else than Wisdom, says in the Psalm, ‘In wisdom hast Thou made them all; the earth is full of Thy creation.’ Solomon also received the same from God, and said, ‘The Lord by wisdom founded the earth,’ and John, knowing that the Word was the Hand and the Wisdom, thus preached, ‘In the beginning was the Word, and the Word was with God, and the Word was God; the same was in the beginning with God: all things were made by Him, and without Him was not anything made[John 1:1-3].’ And the Apostle, seeing that the Hand and the Wisdom and the Word was nothing else than the Son, says, ‘God, who at sundry times and in divers manners spake in time past unto the Fathers by the Prophets, hath in these last days spoken unto us by ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 230, footnote 1 (Image)

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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 1216 (In-Text, Margin)

... estranged from the faith of the Church. It was no compulsion which led the judges to this decision, but they all deliberately vindicated the truth: and they did so justly and rightly. For infidelity is coming in through these men, or rather a Judaism counter to the Scriptures, which has close upon it Gentile superstition, so that he who holds these opinions can no longer be even called a Christian, for they are all contrary to the Scriptures. John, for instance, saith, ‘In the beginning was the Word[John 1:1];’ but these men say, ‘He was not, before He was begotten.’ And again he wrote, ‘And we are in Him that is true, even in His Son Jesus Christ; this is the true God, and eternal life;’ but these men, as if in contradiction to this, allege that Christ ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 231, footnote 13 (Image)

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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 1240 (In-Text, Margin)

... knows not the Son partially, are they not mad to say idly that the Son knows the Father only partially, and not fully? Next, if the Son has a beginning of existence, and all things likewise have a beginning, let them say, which is prior to the other. But indeed they have nothing to say, neither can they with all their craft prove such a beginning of the Word. For He is the true and proper Offspring of the Father, and ‘in the beginning was the Word, and the Word was with God, and the Word was God[John 1:1].’ For with regard to their assertion, that the Son knows not His own essence, it is superfluous to reply to it, except only so far as to condemn their madness; for how does not the Word know Himself, when He imparts to all men the knowledge of His ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 312, footnote 8 (Image)

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Against the Arians. (Orationes contra Arianos IV.) (HTML)

Discourse I (HTML)

That the Son is Eternal and Increate. These attributes, being the points in dispute, are first proved by direct texts of Scripture. Concerning the 'eternal power' of God in Rom. i. 20, which is shewn to mean the Son. Remarks on the Arian formula, 'Once the Son was not,' its supporters not daring to speak of 'a time when the Son was not.' (HTML)

CCEL Footnote 1883 (In-Text, Margin)

... generation,’ is equivalent to saying, ‘There was once when He was not,’ for both the one and the other signify that there is a time before the Word. Whence then this your discovery? Why do ye, as ‘the heathen, rage, and imagine vain phrases against the Lord and against His Christ?’ for no holy Scripture has used such language of the Saviour, but rather ‘always’ and ‘eternal’ and ‘coexistent always with the Father.’ For, ‘In the beginning was the Word, and the Word was with God, and the Word was God[John 1:1].’ And in the Apocalypse he thus speaks; ‘Who is and who was and who is to come.’ Now who can rob ‘who is’ and ‘who was’ of eternity? This too in confutation of the Jews hath Paul written in his Epistle to the Romans, ‘Of whom as concerning the flesh ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 321, footnote 1 (Image)

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Against the Arians. (Orationes contra Arianos IV.) (HTML)

Discourse I (HTML)

Objections to the Foregoing Proof. Whether, in the generation of the Son, God made One that was already, or One that was not. (HTML)

CCEL Footnote 1975 (In-Text, Margin)

... God and Him who is from Him. Who indeed can bear to hear them say that God was ever without Reason? this is what they fall into a second time, though endeavouring in vain to escape it and to hide it with their sophisms. Nay, one would fain not hear them disputing at all, that God was not always Father, but became so afterwards (which is necessary for their fantasy, that His Word once was not), considering the number of the proofs already adduced against them; while John besides says, ‘The Word was[John 1:1],’ and Paul again writes, ‘Who being the brightness of His glory,’ and, ‘Who is over all, God blessed for ever. Amen.’

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 330, footnote 4 (Image)

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Against the Arians. (Orationes contra Arianos IV.) (HTML)

Discourse I (HTML)

Texts Explained; And First, Phil. II. 9, 10. Various texts which are alleged against the Catholic doctrine: e.g. Phil. ii. 9, 10. Whether the words 'Wherefore God hath highly exalted' prove moral probation and advancement. Argued against, first, from the force of the word 'Son;' which is inconsistent with such an interpretation. Next, the passage examined. Ecclesiastical sense of 'highly exalted,' and 'gave,' and 'wherefore;' viz. as being spoken with reference to our Lord's manhood. Secondary sense; viz. as implying the Word's 'exaltation' through the resurrection in the same sense in which Scripture speaks of His descent in the Incarnation; how the phrase does not derogate from the nature of the Word. (HTML)

CCEL Footnote 2051 (In-Text, Margin)

... remaineth before the sun, and before the moon, from one generation to another,’ how did He receive what He had always, even before He now received it? or how is He exalted, being before His exaltation the Most High? or how did He receive the right of being worshipped, who before He now received it, was ever worshipped? It is not a dark saying but a divine mystery. ‘In the beginning was the Word, and the Word was with God, and the Word was God;’ but for our sakes afterwards the ‘Word was made flesh[John 1:1].’ And the term in question, ‘highly exalted,’ does not signify that the essence of the Word was exalted, for He was ever and is ‘equal to God,’ but the exaltation is of the manhood. Accordingly this is not said before the Word became flesh; that it ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 365, footnote 19 (Image)

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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)

CCEL Footnote 2417 (In-Text, Margin)

... 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;’ 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[John 1:1];’ and as David again says, ‘He sent His Word and healed them.’ All these passages proscribe in every light the Arian heresy, and signify the eternity of the Word, and that He is not foreign but proper to the Father’s Essence. For when saw any one ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 367, footnote 11 (Image)

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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)

CCEL Footnote 2442 (In-Text, Margin)

... no more to appear, since it was not at all before it was spoken; wherefore the word of man neither lives nor operates anything, nor in short is man. And this happens to it, as I said before, because man who begets it, has his nature out of nothing. But God’s Word is not merely pronounced, as one may say, nor a sound of accents, nor by His Son is meant His command; but as radiance of light, so is He perfect offspring from perfect. Hence He is God also, as being God’s Image; for ‘the Word was God[John 1:1] ’ says Scripture. And man’s words avail not for operation; hence man works not by means of words but of hands, for they have being, and man’s word subsists not. But the ‘Word of God,’ as the Apostle says, ‘is living and powerful and sharper than any ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 376, footnote 2 (Image)

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Against the Arians. (Orationes contra Arianos IV.) (HTML)

Discourse II (HTML)

Texts explained; Sixthly, Proverbs viii. 22. Proverbs are of a figurative nature, and must be interpreted as such. We must interpret them, and in particular this passage, by the Regula Fidei. 'He created me' not equivalent to 'I am a creature.' Wisdom a creature so far forth as Its human body. Again, if He is a creature, it is as 'a beginning of ways,' an office which, though not an attribute, is a consequence, of a higher and divine nature. And it is 'for the works,' which implied the works existed, and therefore much more He, before He was created. Also 'the Lord' not the Father 'created' Him, which implies the creation was that of a servant. (HTML)

CCEL Footnote 2540 (In-Text, Margin)

... the Son, might have confidence to call Him by grace Father, who is by nature our Lord. But as we, in calling the Lord Father, do not deny our servitude by nature (for we are His works, and it is ‘He that hath made us, and not we ourselves ’), so when the Son, on taking the servant’s form, says, ‘The Lord created me a beginning of His ways,’ let them not deny the eternity of His Godhead, and that ‘in the beginning was the Word,’ and ‘all things were made by Him,’ and ‘in Him all things were created[John 1:1].’

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 377, footnote 8 (Image)

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Against the Arians. (Orationes contra Arianos IV.) (HTML)

Discourse II (HTML)

Texts Explained; Sixthly, Proverbs viii. 22 Continued. Our Lord is said to be created 'for the works,' i.e. with a particular purpose, which no mere creatures are ever said to be. Parallel of Isai. xlix. 5, &c. When His manhood is spoken of, a reason for it is added; not so when His Divine Nature; Texts in proof. (HTML)

CCEL Footnote 2554 (In-Text, Margin)

... Scripture; for when it signifies the fleshly origination of the Son, it adds also the cause for which He became man; but when he speaks or His servants declare anything of His Godhead, all is said in simple diction, and with an absolute sense, and without reason being added. For He is the Father’s Radiance; and as the Father is, but not for any reason, neither must we seek the reason of that Radiance. Thus it is written, ‘In the beginning was the Word, and the Word was with God, and the Word was God[John 1:1];’ and the wherefore it assigns not; but when ‘the Word was made flesh,’ then it adds the reason why, saying, ‘And dwelt among us.’ And again the Apostle saying, ‘Who being in the form of God,’ has not introduced the reason, till ‘He took on Him the ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 379, footnote 2 (Image)

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Against the Arians. (Orationes contra Arianos IV.) (HTML)

Discourse II (HTML)

Texts Explained; Sixthly, Proverbs viii. 22 Continued. Our Lord is said to be created 'for the works,' i.e. with a particular purpose, which no mere creatures are ever said to be. Parallel of Isai. xlix. 5, &c. When His manhood is spoken of, a reason for it is added; not so when His Divine Nature; Texts in proof. (HTML)

CCEL Footnote 2580 (In-Text, Margin)

... added, namely, the need of the works; and where the reason is added, surely the reason rightly explains the lection. Thus here, when He says ‘He created,’ He sets down the cause, ‘the works;’ on the other hand, when He signifies absolutely the generation from the Father, straightway He adds, ‘Before all the hills He begets me;’ but He does not add the ‘wherefore,’ as in the case of ‘He created,’ saying, ‘for the works,’ but absolutely, ‘He begets me,’ as in the text, ‘In the beginning was the Word[John 1:1].’ For, though no works had been created, still ‘the Word’ of God ‘was,’ and ‘the Word was God.’ And His becoming man would not have taken place, had not the need of men become a cause. The Son then is not a creature.

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 379, footnote 7 (Image)

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Against the Arians. (Orationes contra Arianos IV.) (HTML)

Discourse II (HTML)

Texts Explained; Sixthly, Proverbs viii. 22, Continued. Our Lord not said in Scripture to be 'created,' or the works to be 'begotten.' 'In the beginning' means in the case of the works 'from the beginning.' Scripture passages explained. We are made by God first, begotten next; creatures by nature, sons by grace. Christ begotten first, made or created afterwards. Sense of 'First-born of the dead;' of 'First-born among many brethren;' of 'First-born of all creation,' contrasted with 'Only-begotten.' Further interpretation of 'beginning of ways,' and 'for the works.' Why a creature could not redeem; why redemption was necessary at all. Texts which contrast the Word and the works. (HTML)

CCEL Footnote 2585 (In-Text, Margin)

... begat,’ nor ‘In the beginning was,’ but ‘In the beginning God created the heaven and the earth.’ Nor did David say in the Psalm, ‘Thy hands have “begotten me,”’ but ‘made me and fashioned me,’ everywhere applying the word ‘made’ to the creatures. But to the Son contrariwise; for he has not said ‘I made,’ but ‘I begat,’ and ‘He begets me,’ and ‘My heart uttered a good Word.’ And in the instance of the creation, ‘In the beginning He made;’ but in the instance of the Son, ‘In the beginning was the Word[John 1:1].’ And there is this difference, that the creatures are made upon the beginning, and have a beginning of existence connected with an interval; wherefore also what is said of them, ‘In the beginning He made,’ is as much as saying of them, ‘From the ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 395, footnote 16 (Image)

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Against the Arians. (Orationes contra Arianos IV.) (HTML)

Discourse III (HTML)

Texts Explained; Seventhly, John xiv. 10. Introduction. The doctrine of the coinherence. The Father and the Son Each whole and perfect God. They are in Each Other, because their Essence is One and the Same. They are Each Perfect and have One Essence, because the Second Person is the Son of the First. Asterius's evasive explanation of the text under review; refuted. Since the Son has all that the Father has, He is His Image; and the Father is the One God, because the Son is in the Father. (HTML)

CCEL Footnote 2822 (In-Text, Margin)

... necessarily one light; and no one would say that they are two lights, but sun and radiance two, yet one the light from the sun enlightening in its radiance all things. So also the Godhead of the Son is the Father’s; whence also it is indivisible; and thus there is one God and none other but He. And so, since they are one, and the Godhead itself one, the same things are said of the Son, which are said of the Father, except His being said to be Father:—for instance, that He is God, ‘And the Word was God[John 1:1];’ Almighty, ‘Thus saith He which was and is and is to come, the Almighty;’ Lord, ‘One Lord Jesus Christ;’ that He is Light, ‘I am the Light;’ that He wipes out sins, ‘that ye may know,’ He says, ‘that the Son of man hath power upon earth to forgive ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 426, footnote 8 (Image)

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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)

CCEL Footnote 3218 (In-Text, Margin)

... 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[John 1:1].’

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 433, footnote 1 (Image)

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Against the Arians. (Orationes contra Arianos IV.) (HTML)

Discourse IV (HTML)

The substantiality of the Word proved from Scripture. If the One Origin be substantial, Its Word is substantial. Unless the Word and Son be a second Origin, or a work, or an attribute (and so God be compounded), or at the same time Father, or involve a second nature in God, He is from the Father's Essence and distinct from Him. Illustration of John x. 30, drawn from Deut. iv. 4. (HTML)

CCEL Footnote 3275 (In-Text, Margin)

1. Word is God from God; for ‘the Word was God[John 1:1],’ and again, ‘Of whom are the Fathers, and of whom Christ, who is God over all, blessed for ever. Amen.’ And since Christ is God from God, and God’s Word, Wisdom, Son, and Power, therefore but One God is declared in the divine Scriptures. For the Word, being Son of the One God, is referred to Him of whom also He is; so that Father and Son are two, yet the Monad of the Godhead is indivisible and inseparable. And thus too we preserve One Beginning of Godhead and not two ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 443, footnote 11 (Image)

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Against the Arians. (Orationes contra Arianos IV.) (HTML)

Discourse IV (HTML)

That the Son is the Co-existing Word, argued from the New Testament. Texts from the Old Testament continued; especially Ps. cx. 3. Besides, the Word in Old Testament may be Son in New, as Spirit in Old Testament is Paraclete in New. Objection from Acts x. 36; answered by parallels, such as 1 Cor. i. 5. Lev. ix. 7. &c. Necessity of the Word's taking flesh, viz. to sanctify, yet without destroying, the flesh. (HTML)

CCEL Footnote 3389 (In-Text, Margin)

... witness and declare unto you that Eternal Life, which was with the Father, and was manifested unto us.’ While he says here that ‘the Life,’ not ‘became,’ but ‘was with the Father,’ in the end of his Epistle he says the Son is the Life, writing, ‘And we are in Him that is True, even in His Son, Jesus Christ; this is the True God and Eternal Life.’ But if the Son is the Life, and the Life was with the Father, and if the Son was with the Father, and the same Evangelist says, ‘And the Word was with God[John 1:1],’ the Son must be the Word, which is ever with the Father. And as the ‘Son’ is ‘Word,’ so ‘God’ must be ‘the Father.’ Moreover, the Son, according to John, is not merely ‘God’ but ‘True God;’ for according to the same Evangelist, ‘And the Word was ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 445, footnote 2 (Image)

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Against the Arians. (Orationes contra Arianos IV.) (HTML)

Discourse IV (HTML)

That the Son is the Co-existing Word, argued from the New Testament. Texts from the Old Testament continued; especially Ps. cx. 3. Besides, the Word in Old Testament may be Son in New, as Spirit in Old Testament is Paraclete in New. Objection from Acts x. 36; answered by parallels, such as 1 Cor. i. 5. Lev. ix. 7. &c. Necessity of the Word's taking flesh, viz. to sanctify, yet without destroying, the flesh. (HTML)

CCEL Footnote 3403 (In-Text, Margin)

... hallowing and comforting those who are His recipients; as one and the same Word and Son led even then to adoption of sons those who were worthy. For sons under the Old were made such through no other than the Son. For unless even before Mary there were a Son who was of God, how is He before all, when they are sons before Him? and how also ‘First-born,’ if He comes second after many? But neither is the Paraclete second, for He was before all, nor the Son later; for ‘in the beginning was the Word[John 1:1].’ And as the Spirit and Paraclete are the same, so the Son and Word are the same; and as the Saviour says concerning the Spirit, ‘But the Paraclete which is the Holy Ghost, whom the Father will send in My Name,’ speaking of One and Same, and not ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 533, footnote 10 (Image)

Athanasius: Select Writings and Letters

Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)

The Festal Letters, and their Index. (HTML)

Festal Letters. (HTML)

For 339. Coss. Constantius Augustus II, Constans I; Præfect, Philagrius the Cappadocian, for the second time; Indict. xii; Easter-day xvii Kal. Mai, xx Pharmuthi; Æra Dioclet. 55. (HTML)

CCEL Footnote 4280 (In-Text, Margin)

... things concerning our Saviour; so that, having first made known the Lord, the Creator, they might be believed when narrating the events that took place. For how could they have been believed, when writing respecting him who [was blind] from his mother’s womb, and those other blind men who recovered their sight, and those who rose from the dead, and the changing of water into wine, and those lepers who were cleansed; if they had not taught of Him as the Creator, writing, ‘In the beginning was the Word[John 1:1]?’ Or, according to Matthew, that He Who was born of the seed of David, was Emmanuel, and the Son of the living God? He from Whom the Jews, with the Arians, turn away their faces, but Whom we acknowledge and worship. The Apostle therefore, as was ...

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 578, footnote 1 (Image)

Athanasius: Select Writings and Letters

Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)

The Festal Letters, and their Index. (HTML)

Personal Letters. (HTML)

To Adelphius, Bishop and Confessor: against the Arians. (HTML)

CCEL Footnote 4774 (In-Text, Margin)

... give offence to simple brethren; but if they are willing let them change their mind in their turn, and no longer worship the creature instead of God, Who made all things. But if they wish to abide by their impieties, let them alone take their fill of them, and let them gnash their teeth like their father the devil, because the Faith of the Catholic Church knows that the Word of God is creator and maker of all things; and we know that while ‘in the beginning was the Word, and the Word was with God[John 1:1],’ now that He has become also man for our salvation we worship Him, not as though He had come in the body equalising Himself with it, but as Master, assuming the form of the servant, and Maker and Creator coming in a creature in order that, in it ...

Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 104, footnote 6 (Image)

Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters

Dogmatic Treatises. (HTML)

Against Eunomius. (HTML)

Book II (HTML)

He next skilfully confutes the partial, empty and blasphemous statement of Eunomius on the subject of the absolutely existent. (HTML)

CCEL Footnote 266 (In-Text, Margin)

... name of the Father and of the Son and of the Holy Ghost.” But as we were taught by the voice of the Lord, this we say, that the word “one” does not indicate the Father alone, but comprehends in its significance the Son with the Father, inasmuch as the Lord said, “I and My Father are one.” In like manner also the name “God” belongs equally to the Beginning in which the Word was, and to the Word Who was in the Beginning. For the Evangelist tells us that “the Word was with God, and the Word was God[John 1:1].” So that when Deity is expressed the Son is included no less than the Father. Moreover, the true cannot be conceived as something alien from and unconnected with the truth. But that the Lord is the Truth no one at all will dispute, unless he be one ...

Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 113, footnote 15 (Image)

Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters

Dogmatic Treatises. (HTML)

Against Eunomius. (HTML)

Book II (HTML)

He further very appositely expounds the meaning of the term “Only-Begotten,“ and of the term “First born,“ four times used by the Apostle. (HTML)

CCEL Footnote 348 (In-Text, Margin)

... the word of godliness, its respective significance being secured for each name. But how can he who refers the name of “first-born” to the pre-temporal existence of the Son preserve the proper sense of the term “Only-begotten”? Let the discerning reader consider whether these things agree with one another, when the term “first-born” necessarily implies brethren, and the term “Only-begotten” as necessarily excludes the notion of brethren. For when the Scripture says, “In the beginning was the Word[John 1:1],” we understand the Only-begotten to be meant, and when it adds “the Word was made flesh ” we thereby receive in our minds the idea of the first-born, and so the word of godliness remains without confusion, preserving to each name its natural ...

Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 115, footnote 2 (Image)

Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters

Dogmatic Treatises. (HTML)

Against Eunomius. (HTML)

Book II (HTML)

Gregory again discusses the generation of the Only-Begotten, and other different modes of generation, material and immaterial, and nobly demonstrates that the Son is the brightness of the Divine glory, and not a creature. (HTML)

CCEL Footnote 356 (In-Text, Margin)

... also the remaining kind of generation,—that, namely, of the word from the mind. And here the sublime John uses remarkable foresight. That the reader might not through inattention and unworthy conceptions sink to the common notion of “word,” so as to deem the Son to be merely a voice of the Father, he therefore affirms of the Word that He essentially subsisted in the first and blessed nature Itself, thus proclaiming aloud, “In the Beginning was the Word, and with God, and God, and Light, and Life[John 1:1],” and all that the Beginning is, the Word was also.

Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 125, footnote 1 (Image)

Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters

Dogmatic Treatises. (HTML)

Against Eunomius. (HTML)

Book II (HTML)

He thus proceeds to a magnificent discourse of the interpretation of “Mediator,” “Like,” “Ungenerate,” and “generate,” and of “The likeness and seal of the energy of the Almighty and of His Works.” (HTML)

CCEL Footnote 419 (In-Text, Margin)

... has itself no existence at all. This is what his juggling with idle opinions comes to,—belief in nonentity! for that which is like nonentity surely itself is not. O Paul and John and all you others of the band of Apostles and Evangelists, who are they that arm their venomous tongues against your words? who are they that raise their frog-like croakings against your heavenly thunder? What then saith the son of thunder? “In the beginning was the Word, and the Word was with God, and the Word was God[John 1:1].” And what saith he that came after him, that other who had been within the heavenly temple, who in Paradise had been initiated into mysteries unspeakable? “Being,” he says, “the Brightness of His glory, and the express Image of His person.” What, ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 98, footnote 5 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Paulinus. (HTML)

CCEL Footnote 1426 (In-Text, Margin)

4. But perhaps we ought to call Peter and John ignorant, both of whom could say of themselves, “though I be rude in speech, yet not in knowledge.” Was John a mere fisherman, rude and untaught? If so, whence did he get the words “In the beginning was the word, and the word was with God and the word was God.”[John 1:1] Logos in Greek has many meanings. It signifies word and reason and reckoning and the cause of individual things by which those which are subsist. All of which things we rightly predicate of Christ. This truth Plato with all his learning did not know, of this Demosthenes with all his eloquence was ignorant. “I will destroy,” it is said, ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 199, footnote 13 (Image)

Jerome: Letters and Select Works

The Letters of St. Jerome. (HTML)

To Eustochium. (HTML)

CCEL Footnote 2788 (In-Text, Margin)

... when she looked upon these things I say, she protested in my hearing that she could behold with the eyes of faith the infant Lord wrapped in swaddling clothes and crying in the manger, the wise men worshipping Him, the star shining overhead, the virgin mother, the attentive foster-father, the shepherds coming by night to see “the word that was come to pass” and thus even then to consecrate those opening phrases of the evangelist John “In the beginning was the word” and “the word was made flesh.”[John 1:1] She declared that she could see the slaughtered innocents, the raging Herod, Joseph and Mary fleeing into Egypt; and with a mixture of tears and joy she cried: ‘Hail Bethlehem, house of bread, wherein was born that Bread that came down from heaven. ...

Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 366, footnote 7 (Image)

Jerome: Letters and Select Works

Treatises. (HTML)

Against Jovinianus. (HTML)

Book I (HTML)

CCEL Footnote 4429 (In-Text, Margin)

... Christ, the son of David, the son of Abraham;” Luke begins with the priesthood of Zacharias; Mark with a prophecy of the prophets Malachi and Isaiah. The first has the face of a man, on account of the genealogical table; the second, the face of a calf, on account of the priesthood; the third, the face of a lion, on account of the voice of one crying in the desert, “Prepare ye the way of the Lord, make His paths straight.” But John like an eagle soars aloft, and reaches the Father Himself, and says,[John 1:1] “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God,” and so on. The virgin writer expounded mysteries which the married could not, and to briefly sum up all and show how great was ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 66, footnote 20 (Image)

Cyril of Jerusalem, Gregory Nazianzen

The Catechetical Lectures of S. Cyril. (HTML)

On the Words, the Only-Begotten Son of God, Begotten of the Father Very God Before All Ages, by Whom All Things Were Made. (HTML)

CCEL Footnote 1279 (In-Text, Margin)

10. The Father begat the Son, not as among men mind begets word. For the mind is substantially existent in us; but the word when spoken is dispersed into the air and comes to an end. But we know Christ to have been begotten not as a word pronounced, but as a Word substantially existing and living; not spoken by the lips, and dispersed, but begotten of the Father eternally and ineffably, in substance. For, In the beginning was the Word, and the Word was with God, and the Word was God[John 1:1], sitting at God’s right hand;—the Word understanding the Father’s will, and creating all things at His bidding: the Word, which came down and went up; for the word of utterance when spoken comes not down, nor goes up; the Word speaking and saying, ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 72, footnote 6 (Image)

Cyril of Jerusalem, Gregory Nazianzen

The Catechetical Lectures of S. Cyril. (HTML)

On the words Incarnate, and Made Man. (HTML)

CCEL Footnote 1345 (In-Text, Margin)

1. Nurslings of purity and disciples of chastity, raise we our hymn to the Virgin-born God with lips full of purity. Deemed worthy to partake of the flesh of the Spiritual Lamb, let us take the head together with the feet, the Deity being understood as the head, and the Manhood taken as the feet. Hearers of the Holy Gospels, let us listen to John the Divine. For he who said, In the beginning was the Word, and the Word was with God, and the Word was God[John 1:1], went on to say, and the Word was made flesh. For neither is it holy to worship the mere man, nor religious to say that He is God only without the Manhood. For if Christ is God, as indeed He is, but took not human nature upon Him, we are strangers ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 307, footnote 1 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

The Third Theological Oration. On the Son. (HTML)

CCEL Footnote 3523 (In-Text, Margin)

XVII. For we have learnt to believe in and to teach the Deity of the Son from their great and lofty utterances. And what utterances are these? These: God—The Word—He That Was In The Beginning and With The Beginning, and The Beginning. “In the Beginning was The Word, and the Word was with God, and the Word was God,”[John 1:1] and “With Thee is the Beginning,” and “He who calleth her The Beginning from generations.” Then the Son is Only-begotten: The only “begotten Son which is in the bosom of the Father, it says, He hath declared Him.” The Way, the Truth, the Life, the Light. “I am the Way, the Truth, and the Life;” and “I am the Light of the World.” Wisdom and ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 337, footnote 4 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

On the Arrival of the Egyptians. (HTML)

CCEL Footnote 3805 (In-Text, Margin)

... 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, 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,[John 1:1] and true God of the true Father, and not a good fellow-servant honoured only with the title of Son; and the Other Comforter (other, that is, from the Speaker, Who was the Word of God). And when you read, I and the Father are One, keep before your ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 338, footnote 6 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Orations of Saint Gregory Nazianzen. (HTML)

On the Words of the Gospel, 'When Jesus Had Finished These Sayings,' Etc.--S. Matt. xix. 1. (HTML)

CCEL Footnote 3814 (In-Text, Margin)

... passeth over into a ship; now He rebuketh the surges. And perhaps He goes to sleep, in order that He may bless sleep also; perhaps He is tired that He may hallow weariness also; perhaps He weeps that He may make tears blessed. He removeth from place to place, Who is not contained in any place; the timeless, the bodiless, the uncircumscript, the same Who was and is; Who was both above time, and came under time, and was invisible and is seen. He was in the beginning and was with God, and was God.[John 1:1] The word Was occurs the third time to be confirmed by number. What He was He laid aside; what He was not He assumed; not that He became two, but He deigned to be One made out of the two. For both are God, that which assumed, and that which was ...

Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 11, footnote 15 (Image)

Basil: Letters and Select Works

De Spiritu Sancto. (HTML)

In how many ways “Through whom” is used; and in what sense “with whom” is more suitable. Explanation of how the Son receives a commandment, and how He is sent. (HTML)

CCEL Footnote 839 (In-Text, Margin)

... detraction from His glory? Is it not truer to say that the recital of His benefits is a proper argument for glorifying Him? It is on this account that we have not found Scripture describing the Lord to us by one name, nor even by such terms alone as are indicative of His godhead and majesty. At one time it uses terms descriptive of His nature, for it recognises the “name which is above every name,” the name of Son, and speaks of true Son, and only begotten God, and Power of God, and Wisdom, and Word.[John 1:1] Then again, on account of the divers manners wherein grace is given to us, which, because of the riches of His goodness, according to his manifold wisdom, he bestows on them that need, Scripture designates Him by innumerable other titles, calling ...

Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 24, footnote 2 (Image)

Basil: Letters and Select Works

De Spiritu Sancto. (HTML)

That the Holy Spirit is in every conception inseparable from the Father and the Son, alike in the creation of perceptible objects, in the dispensation of human affairs, and in the judgment to come. (HTML)

CCEL Footnote 1038 (In-Text, Margin)

... could the Son, who works according to the likeness of the Father, need co-operation, but the Son too wills to make perfect through the Spirit. “For by the word of the Lord were the heavens made, and all the host of them by the breath [the Spirit] of His mouth.” The Word then is not a mere significant impression on the air, borne by the organs of speech; nor is the Spirit of His mouth a vapour, emitted by the organs of respiration; but the Word is He who “was with God in the beginning” and “was God,”[John 1:1] and the Spirit of the mouth of God is “the Spirit of truth which proceedeth from the Father.” You are therefore to perceive three, the Lord who gives the order, the Word who creates, and the Spirit who confirms. And what other thing could ...

Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 10, footnote 3 (Image)

Hilary of Poitiers, John of Damascus

Title Page (HTML)

De Synodis or On the Councils. (HTML)

CCEL Footnote 468 (In-Text, Margin)

X. “And if any one admits that God became Father of the Only-begotten Son at any point in time and not that the Only-begotten Son came into existence without passion beyond all times and beyond all human calculation: for contravening the teaching of the Gospel which scorned any interval of times between the being of the Father and the Son and faithfully has instructed us that In the beginning was the Word, and the Word was with God, and the Word was God[John 1:1], let him be anathema.”

Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 22, footnote 1 (Image)

Hilary of Poitiers, John of Damascus

Title Page (HTML)

De Synodis or On the Councils. (HTML)

CCEL Footnote 490 (In-Text, Margin)