Address to the Greeks (HTML)

Chapter XIX. Depravity Lies at the Bottom of Demon-Worship. (HTML)

CCEL Footnote 480 (In-Text, Margin)

Ante-Nicene Fathers, Volume 3, page 470, footnote 13 (Image)

Ante-Nicene Fathers, Volume 4, page 250, footnote 2 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Origen. (HTML)

Origen De Principiis. (HTML)

Book I (HTML)

On Christ. (HTML)

CCEL Footnote 1981 (In-Text, Margin)

... glory of the Almighty, lest any one should think that the title of Omnipotent was anterior in God to the birth of Wisdom, through whom He is called Father, seeing that Wisdom, which is the Son of God, is the purest efflux of the glory of the Almighty. Let him who is inclined to entertain this suspicion hear the undoubted declaration of Scripture pronouncing, “In wisdom hast Thou made them all,” and the teaching of the Gospel, that “by Him were all things made, and without Him nothing was made;”[John 1:3] and let him understand from this that the title of Omnipotent in God cannot be older than that of Father; for it is through the Son that the Father is almighty. But from the expression “glory of the Almighty,” of which glory Wisdom is the efflux, ...

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 377, footnote 10 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Origen. (HTML)

Origen De Principiis. (HTML)

IV (HTML)

Sections 24-End translated from the Latin. (HTML)

CCEL Footnote 2973 (In-Text, Margin)

... the Trinity, it follows that we notice shortly this statement also, that “by the Son” are said to be created “all things that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by Him, and for Him; and He is before all, and all things consist by Him, who is the Head.” In conformity with which John also in his Gospel says: “All things were created by Him; and without Him was not anything made.”[John 1:3] And David, intimating that the mystery of the entire Trinity was (concerned) in the creation of all things, says: “By the Word of the Lord were the heavens made; and all the host of them by the Spirit of His mouth.”

Ante-Nicene Fathers, Volume 4, page 576, footnote 4 (Image)

Tertullian (IV), Minucius Felix, Commodian, Origen

Origen. (HTML)

Origen Against Celsus. (HTML)

Book VI (HTML)

Chapter V (HTML)

CCEL Footnote 4299 (In-Text, Margin)

But that a light is suddenly kindled in the soul, as by a fire leaping forth, is a fact known long ago to our Scriptures; as when the prophet said, “Light ye for yourselves the light of knowledge.” John also, who lived after him, said, “That which was in the Logos was life, and the life was the light of men;”[John 1:3-4] which “true light lighteneth every man that cometh into the world” (i.e., the true world, which is perceived by the understanding), and maketh him a light of the world:” For this light shone in our hearts, to give the light of the glorious Gospel of God in the face of Christ Jesus.” And therefore that very ancient prophet, who prophesied many ...

Ante-Nicene Fathers, Volume 5, page 52, footnote 11 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Hippolytus. (HTML)

The Refutation of All Heresies. (HTML)

Book V. (HTML)

Further Exposition of the Heresy of the Naasseni; Profess to Follow Homer; Acknowledge a Triad of Principles; Their Technical Names of the Triad; Support These on the Authority of Greek Poets; Allegorize Our Saviour's Miracles; The Mystery of the Samothracians; Why the Lord Chose Twelve Disciples; The Name Corybas, Used by Thracians and Phrygians, Explained; Naasseni Profess to Find Their System in Scripture; Their Interpretation of Jacob's Vision; Their Idea of the “Perfect Man;” The “Perfect Man” Called “Papa” By the Phrygians; The Naasseni and Phrygians on the Resurrection; The Ecstasis of St. Paul; The Mysteries of Religion as Alluded to by Christ; Interpretation of the Parable of the Sower; Allegory of the Promised Land (HTML)

CCEL Footnote 386 (In-Text, Margin)

... class="sc">Zeesar, that is, Jordan that flows upwards. This, he says, is the hermaphrodite man (present) in all. But those who are ignorant of him, call him Geryon with the threefold body—Geryon, i.e., as if (in the sense of) flowing from earth—but (whom) the Greeks by common consent (style) “celestial horn of the moon,” because he mixed and blended all things in all. “For all things,” he says, “were made by him, and not even one thing was made without him, and what was made in him is life.”[John 1:3-4] This, says he, is the life, the ineffable generation of perfect men, which was not known by preceding generations. But the passage, “nothing was made without him,” refers to the formal world, for it was created without his instrumentality by the ...

Ante-Nicene Fathers, Volume 5, page 56, footnote 4 (Image)

Hippolytus, Cyprian, Caius, Novatian, Appendix

Hippolytus. (HTML)

The Refutation of All Heresies. (HTML)

Book V. (HTML)

Further Use Made of the System of the Phrygians; Mode of Celebrating the Mysteries; The Mystery of the “Great Mother;” These Mysteries Have a Joint Object of Worship with the Naasseni; The Naasseni Allegorize the Scriptural Account of the Garden of Eden; The Allegory Applied to the Life of Jesus. (HTML)

CCEL Footnote 435 (In-Text, Margin)

... and produced his now invisible, and nameless, and ineffable child, respecting whom we shall speak. For the word “Amyxai” signifies, as it were, to burst and sever through, as he says (happens) in the case of inflamed bodies, and which have in themselves any tumour; and when doctors have cut this, they call it “Amychai.” In this way, he says, the Phrygians call him “Amygdalus,” from which proceeded and was born the Invisible (One), “by whom all things were made, and nothing was made without Him.”[John 1:3] And the Phrygians say that what has been thence produced is “Syrictas” (piper), because the Spirit that is born is harmonious. “For God,” he says, “is Spirit; wherefore,” he affirms, “neither in this mountain do the true worshippers worship, nor in ...

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)

... 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 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 3 (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 77 (In-Text, Margin)

[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.[John 1:3] 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 307, footnote 9 (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)

The Word Was in the Beginning, I.e., in Wisdom, Which Contained All Things in Idea, Before They Existed. Christ's Character as Wisdom is Prior to His Other Characters. (HTML)

CCEL Footnote 4546 (In-Text, Margin)

... in wisdom. Considered in relation to the structure of contemplation and thoughts about the whole of things, it is regarded as wisdom; but in relation to that side of the objects of thought, in which reasonable beings apprehend them, it is considered as the Word. And there is no wonder, since, as we have said before, the Saviour is many good things, if He comprises in Himself thoughts of the first order, and of the second, and of the third. This is what John suggested when he said about the Word:[John 1:3-4] “That which was made was life in Him.” Life then came in the Word. And on the one side the Word is no other than the Christ, the Word, He who was with the Father, by whom all things were made; while, on the other side, the Life is no other than the ...

Ante-Nicene Fathers, Volume 9, page 311, footnote 1 (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)

Christ as Light; How He, and How His Disciples are the Light of the World. (HTML)

CCEL Footnote 4581 (In-Text, Margin)

He said, then, that He was the light of the world; and we have to examine, along with this title, those which are parallel to it; and, indeed, are thought by some to be not merely parallel, but identical with it. He is the true light, and the light of the Gentiles. In the opening of the Gospel now before us He is the light of men: “That which was made,”[John 1:3-5] it says, “was life in Him, and the life was the light of men; and the light shines in darkness, and the darkness did not overtake it.” A little further on, in the same passage, He is called the true light: “The true light, which lightens every man, was coming into the world.” In Isaiah, He is the light of the Gentiles, ...

Ante-Nicene Fathers, Volume 9, page 328, footnote 1 (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 1:2-3] 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 24, footnote 8 (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)

In What Manner the Son is Less Than the Father, and Than Himself. (HTML)

CCEL Footnote 63 (In-Text, Margin)

... it not robbery to be equal with God; but emptied Himself, and took upon Him the form of a servant, and was made in the likeness of men: and was found in fashion as a man.” The Son of God, then, is equal to God the Father in nature, but less in “fashion.” For in the form of a servant which He took He is less than the Father; but in the form of God, in which also He was before He took the form of a servant, He is equal to the Father. In the form of God He is the Word, “by whom all things are made;”[John 1:3] but in the form of a servant He was “made of a woman, made under the law, to redeem them that were under the law.” In like manner, in the form of God He made man; in the form of a servant He was made man. For if the Father alone had made man without ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 30, footnote 7 (Image)

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

Doctrinal Treatises of St. Augustin (HTML)

On the Holy Trinity. (HTML)

The unity and equality of the Trinity are demonstrated out of the Scriptures; and the true interpretation is given of those texts which are wrongly alleged against the equality of the Son. (HTML)

By What Rule in the Scriptures It is Understood that the Son is Now Equal and Now Less. (HTML)

CCEL Footnote 125 (In-Text, Margin)

... And in Isaiah He says,—in the lesson which He Himself read in the synagogue, and showed without a scruple of doubt to be fulfilled concerning Himself,—“The Spirit of the Lord God,” He says, “is upon me: because He hath anointed me to preach good tidings unto the meek He hath sent me to proclaim liberty to the captives,” etc.: for the doing of which things He therefore declares Himself to be “sent,” because the Spirit of God is upon Him. According to the form of God, all things were made by Him;[John 1:3] according to the form of a servant, He was Himself made of a woman, made under the law. According to the form of God, He and the Father are one; according to the form of a servant, He came not to do His own will, but the will of Him that sent Him. ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 44, footnote 1 (Image)

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

Doctrinal Treatises of St. Augustin (HTML)

On the Holy Trinity. (HTML)

The equality of the Trinity maintained against objections drawn from those texts which speak of the sending of the Son and of the Holy Spirit. (HTML)

The Entire Trinity Invisible. (HTML)

CCEL Footnote 262 (In-Text, Margin)

... mind, have thought the nature of the Word of God, and the Wisdom, which, “remaining in herself, maketh all things new,” whom we call the only Son of God, not only to be changeable, but also to be visible. For these, with more audacity than religion, bring a very dull heart to the inquiry into divine things. For whereas the soul is a spiritual substance, and whereas itself also was made, yet could not be made by any other than by Him by whom all things were made, and without whom nothing is made,[John 1:3] it, although changeable, is yet not visible; and this they have believed to be the case with the Word Himself and with the Wisdom of God itself, by which the soul was made; whereas this Wisdom is not only invisible, as the soul also is, but likewise ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 49, footnote 9 (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)

Of the Appearance on Sinai. Whether the Trinity Spake in that Appearance or Some One Person Specially. (HTML)

CCEL Footnote 302 (In-Text, Margin)

... because it is written of the elders of Israel, that “they saw the place where the God of Israel had stood,” and that “there was under His feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness,” therefore we are to believe that the word and wisdom of God in His own substance stood within the space of an earthly place, who indeed “reacheth firmly from end to end, and sweetly ordereth all things;” and that the Word of God, by whom all things were made,[John 1:3] is in such wise changeable, as now to contract, now to expand Himself; (may the Lord cleanse the hearts of His faithful ones from such thoughts!) But indeed all these visible and sensible things are, as we have often said, exhibited through the ...

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 1:3] —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 83, 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)

The Sender and the Sent Equal. Why the Son is Said to Be Sent by the Father. Of the Mission of the Holy Spirit. How and by Whom He Was Sent. The Father the Beginning of the Whole Godhead. (HTML)

CCEL Footnote 534 (In-Text, Margin)

... consubstantial, and co-eternal with the Father, and yet to have been sent as Son by the Father. Not because the one is greater, the other less; but because the one is Father, the other Son; the one begetter, the other begotten; the one, He from whom He is who is sent; the other, He who is from Him who sends. For the Son is from the Father, not the Father from the Son. And according to this manner we can now understand that the Son is not only said to have been sent because “the Word was made flesh,”[John 1:3] but therefore sent that the Word might be made flesh, and that He might perform through His bodily presence those things which were written; that is, that not only is He understood to have been sent as man, which the Word was made but the Word, too, ...

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 1:3] 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 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 250, footnote 7 (Image)

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

Doctrinal Treatises of St. Augustin (HTML)

The Enchiridion. (HTML)

Jesus Christ, According to the Flesh, Was Not Born of the Holy Spirit in Such a Sense that the Holy Spirit is His Father. (HTML)

CCEL Footnote 1157 (In-Text, Margin)

... no believer’s ears can bear to hear it. Hence, as we confess, “Our Lord Jesus Christ, who of God is God, and as man was born of the Holy Ghost and of the Virgin Mary, having both natures, the divine and the human, is the only Son of God the Father Almighty, from whom proceedeth the Holy Spirit.” Now in what sense do we say that Christ was born of the Holy Spirit, if the Holy Spirit did not beget Him? Is it that He made Him, since our Lord Jesus Christ, though as God “all things were made by Him,”[John 1:3] yet as man was Himself made; as the apostle says, “who was made of the seed of David according to the flesh?” But as that created thing which the Virgin conceived and brought forth though it was united only to the person of the Son, was made by the ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 322, 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 God and His Exclusive Eternity. (HTML)

CCEL Footnote 1529 (In-Text, Margin)

3. As we believe, therefore, in the, we ought to uphold the opinion that there is no creature which has not been created by the Almighty. And since He created all things by the Word,[John 1:3] which Word is also designated the Truth, and the Power, and the Wisdom of God, —as also under many other appellations the Lord Jesus Christ, who is commended to our faith, is presented likewise to our mental apprehensions, to wit, our Deliverer and Ruler, the Son of God; for that Word, by whose means all things were founded, could not have been begotten by any other than by Him who founded all things by ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 323, footnote 9 (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 Son of God as Neither Made by the Father Nor Less Than the Father, and of His Incarnation. (HTML)

CCEL Footnote 1541 (In-Text, Margin)

5. Wherefore was neither made by the Father; for, according to the word of an evangelist, “all things were made by Him:”[John 1:3] nor begotten instantaneously; since God, who is eternally wise, has with Himself His eternal Wisdom: nor unequal with the Father, that is to say, in anything less than He; for an apostle also speaks in this wise, “Who, although He was constituted in the form of God, thought it not robbery to be equal with God.” By this catholic faith, therefore, those are excluded, on the one hand, who affirm that the Son is the same [Person] as the ...

Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 329, footnote 8 (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 1608 (In-Text, Margin)

... 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,” for He was not made, inasmuch as “all things were made by Him;”[John 1:3] 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 that administration of His assumption of human nature ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 49, footnote 2 (Image)

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

Writings in Connection with the Manichæan Controversy. (HTML)

On the Morals of the Catholic Church. (HTML)

Harmony of the Old and New Testaments. (HTML)

CCEL Footnote 66 (In-Text, Margin)

27. And as the apostle says that the Son of God is the virtue of God and the wisdom of God,—virtue being understood to refer to action, and wisdom to teaching (as in the gospel these two things are expressed in the words, "All things were made by Him," which belongs to action and virtue; and then, referring to teaching and the knowledge of the truth, he says, "The life was the light of men"[John 1:3-4]),—could anything agree better with these passages than what is said in the Old Testament of wisdom, "She reaches from end to end in strength, and orders all things sweetly?" For reaching in strength expresses virtue, while ordering sweetly expresses skill and method. But if this seems obscure, see ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 99, footnote 2 (Image)

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

Writings in Connection with the Manichæan Controversy. (HTML)

On Two Souls, Against the Manichæans. (HTML)

How Evil Men are of God, and Not of God. (HTML)

CCEL Footnote 200 (In-Text, Margin)

They might have cited against me those words of the gospel: "Ye therefore do not hear, because ye are not of God;" "Ye are of your father the devil." I also should have cited: "All things were made by Him and without Him was not anything made,"[John 1:3] and this of the Apostle: "One God of whom are all things, and one Lord Jesus Christ through whom are all things," and again from the same Apostle: "Of whom are all things, through whom are all things, in whom are all things, to Him be glory." I should have exhorted those men (if indeed I had found them men), that we should presume upon nothing as if we had found it out, but ...

Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 115, footnote 4 (Image)

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

Writings in Connection with the Manichæan Controversy. (HTML)

Acts or Disputation Against Fortunatus the Manichæan. (HTML)

Disputation of the First Day. (HTML)

CCEL Footnote 231 (In-Text, Margin)

9. said: It is known to all that the Catholic faith is to the effect that our Lord, that is the Power and Wisdom of God, and the Word through whom all things have been made and without whom was not anything made,[John 1:3] took upon Himself man to liberate us. In the man whom He took upon Himself, He demonstrated those things that you spoke of. But we now ask concerning the substance of God Himself and of Unspeakable Majesty, whether anything can injure it or not. For if anything can injure it, He is not inviolable. If nothing can injure the substance of God, what was the race of darkness about to do to it, ...

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 323, footnote 2 (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 insists that Jesus might have died though not born, by the exercise of divine power, yet he rejects birth and death alike. Augustin maintains that there are some things that even God cannot do, one of which is to die. He refutes the docetism of the Manichæans. (HTML)

CCEL Footnote 1002 (In-Text, Margin)

7. The question which Faustus makes it appear that he is asked by a Catholic, If Jesus was not born, how could He die? could be asked only by one who overlooked the fact that Adam died, though he was not born. Who will venture to say that the Son of God could not, if He had pleased, have made for Himself a true human body in the same way as He did for Adam; for all things were made by Him?[John 1:3] or who will deny that He who is the Almighty Son of the Almighty could, if He had chosen, have taken a body from a heavenly substance, or from air or vapor, and have so changed it into the precise character of a human body, as that He might have lived as a man, and have died in it? Or, once more, if He ...

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 5, page 307, footnote 5 (Image)

Augustine: Anti-Pelagian Writings

On Marriage and Concupiscence. (HTML)

Book II (HTML)

The Great Sin of the First Man. (HTML)

CCEL Footnote 2334 (In-Text, Margin)

... what follows, as he goes on to say: “If, before sin, God created a source from which men should be born, but the devil a source from which parents were disturbed, then beyond a doubt holiness must be ascribed to those that are born, and guilt to those that produce. Since, however, this would be a most manifest condemnation of marriage; remove, I pray you, this view from the midst of the churches, and really believe that all things were made by Jesus Christ, and that without Him nothing was made.”[John 1:3] He so speaks here, as if he would make us say, that there is a something in man’s substance which was created by the devil. The devil persuaded evil as a sin; he did not create it as a nature. No doubt he persuaded nature for man is nature; and ...

Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 308, footnote 1 (Image)

Augustine: Anti-Pelagian Writings

On Marriage and Concupiscence. (HTML)

Book II (HTML)

Let Not the Pelagians Indulge Themselves in a Cruel Defence of Infants. (HTML)

CCEL Footnote 2336 (In-Text, Margin)

... the infants, so as not to praise their condition uselessly, and defend them cruelly. Let him not declare them to be safe; let him suffer them to come, not, indeed, to Pelagius for eulogy, but to Christ for salvation. For, that this book may be now brought to a termination, since the dissertation of this man is ended, which was written on the short paper you sent me, I will close with his last words: “Really believe that all things were made by Jesus Christ, and that without Him nothing was made.”[John 1:3] Let him grant that Jesus is Jesus even to infants; and as he confesses that all things were made by Him, in that He is God the Word, so let him acknowledge that infants, too, are saved by Him in that He is Jesus; let him, I say, do this if he would ...

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 1:3] 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 260, 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)

Of the words of St. Matthew’s Gospel, Chap. iii. 13, 'Then Jesus cometh from Galilee to the Jordan unto John, to be baptized of him.' Concerning the Trinity. (HTML)

CCEL Footnote 1838 (In-Text, Margin)

... the Son. And when He to Whom we say, “Be Thou my helper, leave me not,” shall have given good success to this essay of ours, then shall we understand how that the Holy Spirit also is in no way separated from the operation of the Father and the Son. As concerning the Father and the Son, then, brethren, give ear. Doeth the Father anything without the Son? We answer, No. Do you doubt it? For what doeth He without Him “by Whom all things were made? All things,” saith the Scripture, “were made by Him.”[John 1:3] And to inculcate it fully upon the slow, and hard, and disputatious it added, And without Him was not anything made.”

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 305, 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. viii. 23, ‘And when he was entered into a boat,’ etc. (HTML)

CCEL Footnote 2213 (In-Text, Margin)

3. Now what I have said as to anger, hold fast as a rule in all your temptations. A temptation has sprung up; it is the wind; thou art disturbed; it is a wave. Awake up Christ then, let Him speak with thee. “Who is this, since the winds and the sea obey Him?” Who is this, whom the sea obeyeth? “The sea is His, and He made it.” “All things were made by Him.”[John 1:3] Imitate the winds then, and the sea rather; obey the Creator. At Christ’s command the sea giveth ear; and art thou deaf? The sea heareth, and the wind ceaseth: and dost thou still blow on? What! I say, I do, I devise; what is all this, but to be blowing on, and to be unwilling to stop in obedience to the word of ...

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 1:3] 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 458, 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 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 3575 (In-Text, Margin)

... price is That which surpasseth all things. For any purchasable thing is either equal to the price, or it is below it, or it exceeds it. When any one procures a thing for as much as it is worth, the price is equal to the thing which is procured; when for less, it is below it; when for more, it exceeds it. But to the Word of God nothing can either be equalled, or to exchange can anything be below It, or above It. For all things can be below the Word of God, for that “all things were made by Him;”[John 1:3] yet are they not in such wise below, as if they were the price of the Word, that any one should give something to receive That. Yet if we may say so, and if any principle or custom of speaking admit this expression, the price for procuring the Word, ...

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

CCEL Footnote 3602 (In-Text, Margin)

... God; but we understand the Son. For the Word is the Son of God. Lo, the Son, and What but God? For “The Word was God.” What the Father? God of course. If the Father is God and the Son God, do we make two Gods? God forbid. The Father is God, the Son God; but the Father and the Son One God. For the Only Son of God was not made, but born. “In the beginning God made the heaven and the earth;” but the Word was of the Father. Was the Word therefore made by the Father? No. “All things were made by Him.”[John 1:3] If by Him all things were made, was He too made by Himself? Do not imagine that He by whom thou hearest all things were made was Himself made among all things. For if He were made Himself, all things were not made by Him, but Himself was made among ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 468, 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 same words of John i., ‘In the beginning was the word,’ etc. (HTML)

CCEL Footnote 3619 (In-Text, Margin)

... And yet, my brethren, I am bold to say that I do in some sort see what I am saying to you, though “through a glass,” or “darkly,” I do in some sort understand even within my heart a word touching this thing. But it seeks to go forth to you, and finds no meet vehicle. The vehicle of the word is the sound of the voice. What I am saying within mine own self I seek to say to you, and words fail. For I wish to speak of the Word of God. How great a Word, what kind of Word? “All things were made by Him.”[John 1:3] See the works, and stand in awe of the Worker. “All things were made by Him.”

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 477, 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 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 3702 (In-Text, Margin)

... the water was troubled, the Angel had come. For the Lord is called also the “Angel of the Great Counsel,” in that He is the messenger of the Father’s will. For Angel in Greek is in Latin “messenger”. So you have the Lord saying that He announces to us the kingdom of Heaven. He then had come, the “Angel of the Great Counsel,” but the Lord of all the Angels. “Angel” on this account, because He took Flesh; the “Lord of Angels,” in that by “Him all things were made, and without Him was nothing made.”[John 1:3] For if all things, Angels too. And therefore Himself was not made, because by Him all things were made. Now what was made, was not made without the operation of the Word. But the flesh which became the mother of Christ, could not have been born, if ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 484, 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 v. 19, ‘The Son can do nothing of Himself, but what He seeth the Father doing.’ (HTML)

CCEL Footnote 3765 (In-Text, Margin)

... heareth the Father enjoin.” But He saith, “The Son can do nothing of Himself, but what He seeth the Father do.” See, if thou understand it thus; the Father hath done something, and the Son attendeth that He may see what He Himself too hath to do; and that, some other thing like that which the Father had done. This which the Father hath done, by whom hath He done it? If not by the Son, if not by the Word, thou hast incurred the charge of blasphemy against the Gospel. “For all things were made by Him.”[John 1:3] So then what the Father had done, He had done by the Word; if by the Word He had done it, He had done it by the Son. Who then is that other who attends, that He may do some other thing which he seeth the Father do? Ye have not been wont to say that ...

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

CCEL Footnote 3776 (In-Text, Margin)

... 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; we have not seen, but believed. There too have we heard what follows, that ‘all things were made by Thee.’[John 1:3] 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 Son can do nothing of Himself’? For I see a certain equality in Thee with the Father, in that I hear, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 488, 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 v. 25,’Verily, verily, I say unto you, the hour cometh, and now is, when the dead shall hear the voice of the son of God; and they that hear shall live,’ etc.; and on the words of the apostle, ‘things which eye saw not,’ etc., 1 Cor. ii. 9. (HTML)

CCEL Footnote 3794 (In-Text, Margin)

... the Father, not the Father of the Son; but the Father is the Father of the Son, and the Son is the Son of the Father. I say the Son is begotten of the Father, not the Father of the Son; and the Son was always, always therefore begotten. Who can comprehend this “always begotten”? For when any man hears of one begotten, it occurs to him; “Therefore there was a time, when he who was begotten was not.” What say we then? Not so; there was no time before the Son, for that “all things were made by Him.”[John 1:3] If all things were made by Him, times also were made by Him; how could times be before the Son, by whom times were made? Take away then all times, the Son was with the Father always. If the Son were with the Father always, and yet the Son, He was ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 33, footnote 1 (Image)

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

Lectures or Tractates on the Gospel According to St. John. (HTML)

Chapter I. 33. (HTML)

CCEL Footnote 94 (In-Text, Margin)

... and no one after him so received a baptism that it should be called his baptism. He received it indeed, for of himself he could do nothing: for if any one speaketh of his own, he speaketh of his own a lie. And whence did he receive it except from the Lord Jesus Christ? From Him he received power to baptize whom he afterwards baptized. Do not marvel; for Christ acted in the same manner in respect to John as in respect to His mother. For concerning Christ it was said, “All things were made by Him.”[John 1:3] If all things were made by him, Mary also was made by Him, of whom Christ was afterwards born. Give heed, beloved; in the same manner that He did create Mary, and was created by Mary, so did He give the baptism of John, and was baptized by John.

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 138, footnote 1 (Image)

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

Lectures or Tractates on the Gospel According to St. John. (HTML)

Chapter V. 20–23. (HTML)

CCEL Footnote 420 (In-Text, Margin)

... were made by Him, and without Him was nothing made.” Hence we see how the Father showeth the Son what He doeth, since the Father doeth nothing but what He doeth through the Son. What hath the Father made? He made the world. Hath He shown the world, when made, to the Son in such wise, that the Son also should make something like it? Then let us see the world which the Son made. Nevertheless, both “all things were made by Him, and without Him was nothing made,” and also “the world was made by Him.”[John 1:3] If the world was made by Him, and all things were made by Him, and the Father doeth nothing save by the Son, where doth the Father show to the Son what He doeth, if it be not in the Son Himself, through whom He doeth? In what place can the work of ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 472, footnote 6 (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. 12–17. (HTML)

CCEL Footnote 2089 (In-Text, Margin)

5. “I write unto you, fathers.” Why first sons? “Because your sins are forgiven you through His name,” and ye are regenerated into a new life, therefore sons. Why fathers? “Because ye have known Him that is from the beginning:” for the beginning hath relation unto fatherhood. Christ new in flesh, but ancient in Godhead. How ancient think we? how many years old? Think we, of greater age than His mother? Assuredly of greater age than His mother, for “all things were made by Him.”[John 1:3] If all things, then did the Ancient make the very mother of whom the New should be born. Was He, think we, before His mother only? Yea, and before His mother’s ancestors is His antiquity. The ancestor of His mother was Abraham; and the Lord saith, “Before ...

Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 472, footnote 12 (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. 12–17. (HTML)

CCEL Footnote 2095 (In-Text, Margin)

... Father begotten, from eternity begotten, in eternity begotten: with no beginning, no bound, no space of breadth; because He is what is, because Himself is “He that Is.” This His name He told to Moses: “Thou shalt say unto them, hath sent me unto you.” Why speak then of “before Abraham”? why, before Noe? why, before Adam? Hear the Scripture: “Before the day-star have I begotten Thee.” In fine, before heaven and earth. Wherefore? Because “all things were made by Him, and without Him was nothing made.”[John 1:3] By this know ye the “fathers:” for they become fathers by acknowledging “That which is from the beginning.”

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 146, footnote 13 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm XLV (HTML)

CCEL Footnote 1377 (In-Text, Margin)

... of thine heart, thou buildest something or other, and before that building subsists, the design subsists; and that which thou art about to produce, exists already in that by which thou art going to produce it; and thou praisest the fabric that as yet is not existing, not yet in the visible form of a building, but on the projecting of a design: nor does any one else praise thy design, unless either thou showest it to him, or he sees what thou hast done. If then by the Word “all things were made,”[John 1:3] and the Word is of God, consider the fabric reared by the Word, and learn from that building to admire His counsels! What manner of Word is that by which heaven and earth were made; and all the splendour of the heavens; all the fertility of the ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 147, footnote 5 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm XLV (HTML)

CCEL Footnote 1384 (In-Text, Margin)

... the same thing with, “I speak of the things which I have made unto the King.” Why then, “I speak of the things which I have made”? Because in the Word Itself are all the works of God. For whatever God designed to make in the creation already existed in “the Word;” and would not exist in the reality, had it not existed in the Word, just as with you the thing would not exist in the building, had it not existed in your design: even as it is said in the Gospel: “That which was made in Him was life.”[John 1:3-4] That which was made then was in existence; but it had its existence in the Word: and all the works of God existed there, and yet were not as yet “works.” “The Word” however already was, as this “Word was God, and was with God:” and was the Son of ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 209, footnote 8 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LV (HTML)

CCEL Footnote 1980 (In-Text, Margin)

... himself”? David indeed was, as we know, a holy prophet, king of Israel, son of Jesse: but because out of his seed there came for our salvation after the flesh the Lord Jesus Christ, often under that name He is figured, and David instead of Christ is in a figure set down, because of the origin of the Flesh of the Same. For after some sort He is Son of David, after some sort He is the Lord of David; Son of David after the flesh, Lord of David after the divinity. For if by Him have been made all things,[John 1:3] by Him also David himself hath been made, out of whose seed He came to men. Moreover, when the Lord had questioned the Jews, whose Son they affirmed Christ to be, they made answer, “David’s:” where the Lord chides the Jews, when they said that He ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 256, footnote 6 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXII (HTML)

CCEL Footnote 2437 (In-Text, Margin)

... cloud, nevertheless in the heart where He is Himself Teacher. What is therefore, “Once hath God spoken”? Much hath that man leapt over in order to arrive at that place, where once God hath spoken. Behold briefly I have spoken to your Love. Here among men, to men ofttimes, in many ways, in many quarters, through creatures of many forms God hath spoken: by Himself once God hath spoken, because One Word God hath begotten.…For it could not be but that God did Himself know that which by the Word He made:[John 1:3] but if that which He made He knew, in Him there was that which was made before it was made. For if in Him was not that which was made before it was made, how knew He that which He made? For thou canst not say that God made things He knew not. God ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 301, footnote 6 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXIX (HTML)

CCEL Footnote 2916 (In-Text, Margin)

... made him, in him would not have been fixed He whom God begot. But moreover because through iniquity man fell from the substance wherein he was made (for iniquity itself is no substance; for iniquity is not a nature which God formed, but a perverseness which man made); the Son of God came to the clay of the deep, and was fixed; and that was no substance wherein He was fixed, because in the iniquity of them He was fixed. “All things by Him were made, and without Him there was made nothing.”[John 1:3] All natures by Him were made, iniquity by Him was not made, because iniquity was not made. Those substances by Him were made, which praise Him. The whole creation praising God is commemorated by the three children in the furnace, and from things ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 328, footnote 11 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXXII (HTML)

CCEL Footnote 3191 (In-Text, Margin)

... συμπαραμενεῖ. But if in Latin it could have been expressed in one word, it must have been expressed by compermanebit: however, because in Latin the word cannot be expressed, in order that the sense at least might be translated, it hath been expressed by, “He shall endure with the sun.” For He shall co-endure to the sun is nothing else but, “He shall endure with the sun.” But what great matter is it for Him to endure with the sun, through whom all things were made, and without whom nothing was made,[John 1:3] save that this prophecy hath been sent before for the sake of those who think that the religion of the Christian name up to a particular time in this world will live, and afterwards will be no more? “He shall endure” therefore “with the sun,” so ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 341, footnote 8 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXXIII (HTML)

CCEL Footnote 3301 (In-Text, Margin)

... chaste love. What is chaste love? Now the soul doth love her Bridegroom: what doth she require of Him, from Her Bridegroom whom she loveth? Perchance in like manner as women choose for themselves men either as sons-in-law or as bridegrooms: she perchance chooseth riches, and loveth his gold, and estates, and silver and cattle and horses, and household, and the like. Far be it. He doth love Him alone, for nought he doth love Him: because in Him he hath all things, for “by Him were made all things.”[John 1:3]

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 347, footnote 14 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXXIV (HTML)

CCEL Footnote 3368 (In-Text, Margin)

16. “Thine own is the day and Thine own is the night” (ver. 16). Who is ignorant of this, seeing that He hath Himself made all these things; for by the Word were made all things?[John 1:3] To that very One Himself who hath wrought Salvation in the midst of the earth, to Him is said, “Thine own is the night.” Something here we ought to perceive which belongeth to that very Salvation which He hath wrought in the midst of the earth. “Thine own is the day.” Who are these? The spiritual. “And Thine own is the night.” Who are these? The carnal.…“Thou hast made perfect sun and moon:” the sun, ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 355, footnote 11 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXXVI (HTML)

CCEL Footnote 3443 (In-Text, Margin)

... of Judah there came Our Lord Jesus Christ. For He is, as the Scripture saith, and as ye have but now heard, out of the seed of David born of Mary. But as regardeth the Divinity of our Lord Jesus Christ, wherein He is equal with the Father, He is not only before the Jews, but also before Abraham himself; nor only before Abraham, but also before Adam; nor only before Adam, but also before Heaven and earth and before ages: for all things by Himself were made, and without Him there was made nothing.[John 1:3] Because therefore in prophecy hath been said, “there shall not fail a prince out of Judah,” etc.: former times are examined, and we find that the Jews always had their kings of the tribe of Judah, and had no foreign king before that Herod who was ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 356, footnote 5 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm LXXVI (HTML)

CCEL Footnote 3450 (In-Text, Margin)

... said themselves, “We have no king but Cæsar.” For better were it for them that their king should be Christ, of the seed of David, of the tribe of Judah. Nevertheless because Christ Himself is of the seed of David after the flesh, but God above all things blessed for ever, He is Himself our King and our God; our King, inasmuch as born of the tribe of Judah, after the flesh, was Christ the Lord, the Saviour; but our God, who is before Judah, and before Heaven and earth, by whom were made all things,[John 1:3] both spiritual and corporal. For if all things by Himself were made; even Mary herself, out of whom He was born, by Himself was made.…

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 450, footnote 1 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm XCI (HTML)

CCEL Footnote 4306 (In-Text, Margin)

... those letters are the Scriptures, which exhort us to live well. Why do I speak of letters only? The King himself descended, and became a path to us in our wanderings: that walking in Him, we may neither stray, nor faint nor fall among robbers, nor be caught in the snares that are set near our path. This character, then, we recognise in the whole Person of Christ, together with the Church.…He Himself is our Head, He is God, co-equal with the Father, the Word of God, by whom all things were made:[John 1:3] but God to create, Man to renew; God to make, Man to restore. Looking upon Him, then, let us hear the Psalm. Listen, beloved. This is the teaching and doctrine of this school, which may enable you to understand, not this Psalm only, but many, if ye ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 490, footnote 3 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm C (HTML)

CCEL Footnote 4551 (In-Text, Margin)

... God? But He speaketh of the Lord, whom men thought not God: “Be ye sure that the Lord He is God.” Let not that Lord become vile in your sight: ye have crucified Him, scourged Him, spit upon Him, crowned Him with thorns, clothed Him in a dress of infamy, hung Him upon the Cross, pierced Him with nails, wounded Him with a spear, placed guards at His tomb; He is God. “It is He that hath made us, and not we ourselves.” It is He that hath made us: “and without Him was not anything made that was made.”[John 1:3] What reason have ye for exultation, what reason have ye for pride? Another made you; the Same who made you, suffereth from you. But ye extol yourselves, and glory in yourselves, as if ye were created by yourselves. It is good for you that He who ...

Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 510, footnote 9 (Image)

Augustine: Expositions on the Psalms

Expositions on the Book of Psalms. (HTML)

Psalm CIV (HTML)

CCEL Footnote 4700 (In-Text, Margin)

... “Other foundation can no man lay but that is laid, which is Christ Jesus.” And therefore, grounded on such a foundation, what hath she deserved to hear? “It shall not be bowed forever and ever.” “He founded the earth on its firmness.” That is, He hath founded the Church upon Christ the foundation. The Church will totter if the foundation totter; but when shall Christ totter, before whose coming unto us, and taking flesh on Him, “all things were made by Him, and without Him was not anything made;”[John 1:3] who holdeth all things by His Majesty, and us by His goodness? Since Christ faileth not, “she shall not be bowed for ever and ever.” Where are they who say that the Church hath perished from the world, when she cannot even be bowed.…

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 1:3] 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 2, Volume 1, page 82, footnote 9 (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 26 (In-Text, Margin)

... 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.” “All things were made by him; and without him was not anything made.”[John 1:3]

Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 562, footnote 8 (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 Constantine. (HTML)

That God is the Father of the Word, and the Creator of all Things; and that Material Objects could not continue to exist, were their Causes Various. (HTML)

CCEL Footnote 3377 (In-Text, Margin)

... origin, and therefore no beginning, being himself the originator of all things which receive existence. But he who proceeds from him is again united to him; and this separation from and union with him is not local, but intellectual in its character. For this generation was accompanied by no diminution of the Father’s substance (as in the case of generation by seed); but by the determining act of foreknowledge God manifested a Saviour presiding over this sensible world, and all created things therein.[John 1:3] From hence, then, is the source of existence and life to all things which are within the compass of this world; hence proceed the soul, and every sense; hence those organs through which the sense-perceptions are perfected. What, then, is the object ...

Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 598, footnote 3 (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 3546 (In-Text, Margin)

... name; surpassing the power, not of language only, but of thought itself. Uncircumscribed by place, or body; neither in heaven, nor in ethereal space, nor in any other part of the universe; but entirely independent of all things else, he pervades the depths of unexplored and secret wisdom. The sacred oracles teach us to acknowledge him as the only true God, apart from all corporeal essence, distinct from all subordinate ministration. Hence it is said that all things are from him, but not through him.[John 1:3]

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 3, page 36, footnote 5 (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 263 (In-Text, Margin)

... that there never was a time in which He was not, is expressly taught by John the Evangelist, who speaks of Him as ‘ the only begotten Son which is in the bosom of the Father.’ This divine teacher desired to show that the Father and the Son 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[John 1:3],’ 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.’ ...

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 1:3].’ 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 71, footnote 8 (Image)

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 37, footnote 4 (Image)

Athanasius: Select Writings and Letters

The Incarnation of the Word. (HTML)

On the Incarnation of the Word. (HTML)

Erroneous views of Creation rejected. (1) Epicurean (fortuitous generation). But diversity of bodies and parts argues a creating intellect. (2.) Platonists (pre-existent matter.) But this subjects God to human limitations, making Him not a creator but a mechanic. (3) Gnostics (an alien Demiurge). Rejected from Scripture. (HTML)

CCEL Footnote 197 (In-Text, Margin)

Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 491, footnote 2 (Image)

Athanasius: Select Writings and Letters

Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.) (HTML)

CCEL Footnote 3731 (In-Text, Margin)

... saints”? For that by Him all things were made, you may hear almost from the whole of their holy utterance, from Moses and the prophets and apostles who come after him, whose particular expressions it would be tedious here to set forth. Enough for our purpose, with the others, and above the others, is the sublime John, where in the preface to his discourse on the Divinity of the Only-begotten he proclaims aloud the fact that there is none of the things that were made which was not made through Him[John 1:3], a fact which is an incontestable and positive proof of His being Lord of the creation, not reckoned in the list of created things. For if all things that are made exist by no other but by Him (and John bears witness that nothing among the things ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 20, footnote 6 (Image)

Cyril of Jerusalem, Gregory Nazianzen

The Catechetical Lectures of S. Cyril. (HTML)

On the Ten Points of Doctrine. (HTML)

CCEL Footnote 655 (In-Text, Margin)

... another of the body; a doctrine at once absurd and impious. For how can a man become the one servant of two masters, when our Lord says in the Gospels, No man can serve two masters? There is then One Only God, the Maker both of souls and bodies: One the Creator of heaven and earth, the Maker of Angels and Archangels: of many the Creator, but of One only the Father before all ages,—of One only, His Only-begotten Son, our Lord Jesus Christ, by Whom He made all things visible and invisible[John 1:3].

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 35, footnote 15 (Image)

Cyril of Jerusalem, Gregory Nazianzen

The Catechetical Lectures of S. Cyril. (HTML)

Concerning the Unity of God. On the Article, I Believe in One God. Also Concerning Heresies. (HTML)

CCEL Footnote 851 (In-Text, Margin)

9. One He is, everywhere present, beholding all things, perceiving all things, creating all things through Christ: For all things were made by Him, and without Him was not anything made[John 1:3]. A fountain of every good, abundant and unfailing, a river of blessings, an eternal light of never-failing splendour, an insuperable power condescending to our infirmities: whose very Name we dare not hear. Wilt thou find a footstep of the Lord? saith Job, or hast thou attained unto the least things which the Almighty hath made? If the least of His works are incomprehensible, shall He ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 67, footnote 7 (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 1286 (In-Text, Margin)

... men, who by their imagined reverence fall into impiety. For though they know nothing of Thrones, and Dominions, and Principalities, and Powers, the workmanship of Christ, they attempt to scrutinise their Creator Himself. Tell me first, O most daring man, wherein does Throne differ from Dominion, and then scrutinise what pertains to Christ. Tell me what is a Principality, and what a Power, and what a Virtue, and what an Angel: and then search out their Creator, for all things were made by Him[John 1:3]. But thou wilt not, or thou canst not ask Thrones or Dominions. What else is there that knoweth the deep things of God¹²⁸⁷

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 70, footnote 5 (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 1327 (In-Text, Margin)

... we see. Silenced be they who say that the world is the workmanship of Angels, who wish to steal away the dignity of the Only-begotten. For whether visible or invisible, whether thrones or dominions, or anything that is named, all things were made by Christ. He reigns over the things which have been made by Him, not having seized another’s spoils, but reigning over His own workmanship, even as the Evangelist John has said, All things were made by Him, and without Him was not anything made[John 1:3]. All things were made by Him, the Father working by the Son.

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 125, footnote 25 (Image)

Cyril of Jerusalem, Gregory Nazianzen

The Catechetical Lectures of S. Cyril. (HTML)

Continuation of the Discourse on the Holy Ghost. (HTML)

CCEL Footnote 2132 (In-Text, Margin)

6. This is the Holy Ghost, who came upon the Holy Virgin Mary; for since He who was conceived was Christ the Only-begotten, the power of the Highest overshadowed her, and the Holy Ghost came upon her, and sanctified her, that she might be able to receive Him, by whom all things were made[John 1:3]. But I have no need of many words to teach thee that generation was without defilement or taint, for thou hast learned it. It is Gabriel who says to her, I am the herald of what shall be done, but have no part in the work. Though an Archangel, I know my place; and though I joyfully bid thee All hail, yet how thou shalt bring forth, is not of ...

Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 440, footnote 3 (Image)

Cyril of Jerusalem, Gregory Nazianzen

Select Letters of Saint Gregory Nazianzen. (HTML)

Letters on the Apollinarian Controversy. (HTML)

To Cledonius the Priest Against Apollinarius. (HTML)

CCEL Footnote 4700 (In-Text, Margin)

... novel teaching. If anyone assert that His flesh came down from heaven, and is not from hence, nor of us though above us, let him be anathema. For the words, The Second Man is the Lord from Heaven; and, As is the Heavenly, such are they that are Heavenly; and, No man hath ascended up into Heaven save He which came down from Heaven, even the Son of Man which is in Heaven; and the like, are to be understood as said on account of the Union with the heavenly; just as that All Things were made by Christ,[John 1:3] and that Christ dwelleth in your hearts is said, not of the visible nature which belongs to God, but of what is perceived by the mind, the names being mingled like the natures, and flowing into one another, according to the law of their intimate ...

Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 14, footnote 3 (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 892 (In-Text, Margin)

... commission, a condition distinctly menial and quite inadequate to the divine dignity. Rather was the Word full of His Father’s excellences; He shines forth from the Father, and does all things according to the likeness of Him that begat Him. For if in essence He is without variation, so also is He without variation in power. And of those whose power is equal, the operation also is in all ways equal. And Christ is the power of God, and the wisdom of God. And so “all things are made through [by, A.V.] him,”[John 1:3] and “all things were created through [by, A.V.] him and for him,” not in the discharge of any slavish service, but in the fulfilment of the Father’s will as Creator.

Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 118, footnote 9 (Image)

Basil: Letters and Select Works

The Letters. (HTML)

To the Cæsareans. A defence of his withdrawal, and concerning the faith. (HTML)

CCEL Footnote 1818 (In-Text, Margin)

6. It is on thy account that He knows not the hour and the day of judgment. Yet nothing is beyond the ken of the real Wisdom, for “all things were made by Him;”[John 1:3] and even among men no one is ignorant of what he has made. But this is His dispensation because of thine own infirmity, that sinners be not plunged into despair by the narrow limits of the appointed period, no opportunity for repentance being left them; and that, on the other hand, those who are waging a long war with the forces of the enemy may not desert their post on account of the protracted time. For both of ...

Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 138, footnote 6 (Image)

Basil: Letters and Select Works

The Letters. (HTML)

To his Brother Gregory, concerning the difference between οὐσία and ὑπόστασις. (HTML)

CCEL Footnote 2030 (In-Text, Margin)