Early Church Fathers Scripture Index : Texts
John 1:10
There are 29 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 108, footnote 12 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Tarsians (HTML)
Chapter VI.—Continuation. (HTML)
CCEL Footnote 1202 (In-Text, Margin)
... hand?” And how, again, could such an one declare: “Before Abraham was, I am?” And, “Glorify Me with Thy glory which I had before the world was?” What man could ever say, “I came down from heaven, not to do Mine own will, but the will of Him that sent Me?” And of what man could it be said, “He was the true Light, which lighteth every man that cometh into the 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?”[John 1:9-11] How could such a one be a mere man, receiving the beginning of His existence from Mary, and not rather God the Word, and the only-begotten Son? For “in the beginning was the Word, and the Word was with God, and the Word was God.” And in another ...
Ante-Nicene Fathers, Volume 1, page 426, footnote 8 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book III (HTML)
Chapter XI—Proofs in continuation, extracted from St. John’s Gospel. The Gospels are four in number, neither more nor less. Mystic reasons for this. (HTML)
CCEL Footnote 3432 (In-Text, Margin)
2. John, however, does himself put this matter beyond all controversy on our part, when he says, “He was in this world, and the world was made by Him, and the world knew Him not. He came unto His own [things], and His own [people] received Him not.”[John 1:10-11] But according to Marcion, and those like him, neither was the world made by Him; nor did He come to His own things, but to those of another. And, according to certain of the Gnostics, this world was made by angels, and not by the Word of God. But according to the followers of Valentinus, the world was not made by Him, but by the Demiurge. For he (Soter) caused such ...
Ante-Nicene Fathers, Volume 1, page 546, footnote 7 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
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 4610 (In-Text, Margin)
... 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.” 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 become the sons of God, to those that believe in His name.”[John 1:10] And again, showing the dispensation with regard to His human nature, John said: “And the Word was made flesh, and dwelt among us.” And in continuation he says, “And we beheld His glory, the glory as of the Only-begotten by the Father, full of grace ...
Ante-Nicene Fathers, Volume 3, page 674, footnote 8 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Baptism. (HTML)
Of John's Baptism. (HTML)
CCEL Footnote 8646 (In-Text, Margin)
... course the servant could not furnish. Accordingly, in the Acts of the Apostles, we find that men who had “John’s baptism” had not received the Holy Spirit, whom they knew not even by hearing. That, then, was no celestial thing which furnished no celestial (endowments): whereas the very thing which was celestial in John—the Spirit of prophecy—so completely failed, after the transfer of the whole Spirit to the Lord, that he presently sent to inquire whether He whom he had himself preached,[John 1:6-36] whom he had pointed out when coming to him, were “HE.” And so “the baptism of repentance” was dealt with as if it were a candidate for the remission and sanctification shortly about to follow in Christ: for in that John used to preach “baptism ...
Ante-Nicene Fathers, Volume 4, page 62, footnote 7 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Monogamy. (HTML)
Connection of These Primeval Testimonies with Christ. (HTML)
CCEL Footnote 604 (In-Text, Margin)
... Greece, the first and the last, the Lord assumes to Himself, as figures of the beginning and end! which concur in Himself: so that, just as Alpha rolls on till it reaches Omega, and again Omega rolls back till it reaches Alpha, in the same way He might show that in Himself is both the downward course of the beginning on to the end, and the backward course of the end up to the beginning; so that every economy, ending in Him through whom it began,—through the Word of God, that is, who was made flesh,[John 1:1-14] —may have an end correspondent to its beginning. And so truly in Christ are all things recalled to “the beginning,” that even faith returns from circumcision to the integrity of that (original) flesh, as “it was from the beginning;” and freedom of ...
Ante-Nicene Fathers, Volume 5, page 228, footnote 3 (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)
... 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.” 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.”[John 1:10-11] 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 heavens made,” then this is the Word that was also made manifest. We accordingly see the Word incarnate, and we know the Father by ...
Ante-Nicene Fathers, Volume 5, page 510, footnote 8 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book I. (HTML)
In Isaiah: “Come ye, and let us walk in the light of the Lord. For He hath sent away His people, the house of Israel.” In His Gospel also, according to John: “That was the true light which lighteth every man that cometh into this world. He was in this world, and the world was made by Him, and the world knew Him not.”[John 1:9-10] Moreover, in the same place: “He that believeth not is judged already, because he hath not believed in the name of the only begotten Son of God. And this is the judgment, that light is come into the world, and men loved darkness rather than light.”
Ante-Nicene Fathers, Volume 5, page 622, footnote 7 (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 5100 (In-Text, Margin)
... “My heart has emitted a good word;” which word He subsequently calls by the 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.”[John 1:10-11] Moreover, this Word “was in the beginning with God, and God was the Word.” 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 ...
Ante-Nicene Fathers, Volume 9, page 48, footnote 32 (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 III. (HTML)
CCEL Footnote 291 (In-Text, Margin)
[46] This man came to bear witness, that he might bear witness to the light, that [47] every man might believe through his mediation. He was not the light, but that he [48] might bear witness to the light, which was the light of truth, that giveth light to [49] every man coming into the world.[John 1:10] He was in the world, and the world was made [50] by him, and the world knew [51] him not. He came unto his own, and his own received him not. And those who received him, to them gave he the power that they might [52] be sons of God,—those which believe in his name: which were born, not of blood, [53] nor of the will of the flesh, nor of the will ...
Ante-Nicene Fathers, Volume 9, page 487, footnote 3 (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 XIII. (HTML)
The World and Offences. Various Meanings of World. (HTML)
“ Woe unto the world because of occasions of stumbling. ” The expression “cosmos,” is used in itself and absolutely in the passage, “He was in the cosmos and the cosmos knew Him not,”[John 1:10] but it is used relatively and in respect of its connection with that of which it is the cosmos, in the words, “Lest you look up to the heaven, and seeing the sun, and the moon, and all the cosmos of the heavens, you should stray and bow down to them and worship them.” And the like you will find in the Book of Esther, spoken about her, when it is written, stripping off all her “cosmos.” For the word ...
Ante-Nicene Fathers, Volume 9, page 487, 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 XIII. (HTML)
The World and Offences. Various Meanings of World. (HTML)
... “cosmos” of Esther; and this which we are now investigating is another. I think, then, that the world is not this compacted whole of heaven and earth according to the Divine Scriptures, but only the place which is round about the earth, and this is not to be conceived in respect of the whole earth, but only in respect of ours which is inhabited; for the true light “was in the world,” that is, in the place which is around, conceived in relation to our part of the earth; “and the world knew Him not,”[John 1:10] that is, the men in the region round about, and perhaps also the powers that have an affinity to this place. For it is monstrous to understand by the world here the compacted whole formed of heaven and earth, and those in it; so that it could be ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 74, footnote 5 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Then follows a period of nine years from the nineteenth year of his age, during which having lost a friend, he followed the Manichæans—and wrote books on the fair and fit, and published a work on the liberal arts, and the categories of Aristotle. (HTML)
Love is Not Condemned, But Love in God, in Whom There is Rest Through Jesus Christ, is to Be Preferred. (HTML)
CCEL Footnote 318 (In-Text, Margin)
... for ever mortal,—and thence “as a bridegroom coming out of his chamber, rejoicing as a strong man to run a race.” For He tarried not, but ran crying out by words, deeds, death, life, descent, ascension, crying aloud to us to return to Him. And He departed from our sight, that we might return to our heart, and there find Him. For He departed, and behold, He is here. He would not be long with us, yet left us not; for He departed thither, whence He never departed, because “the world was made by Him.”[John 1:10] And in this world He was, and into this world He came to save sinners, unto whom my soul doth confess, that He may heal it, for it hath sinned against Him. O ye sons of men, how long so slow of heart? Even now, after the Life is descended to you, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 525, footnote 3 (Image)
Augustine: The City of God, Christian Doctrine
On Christian Doctrine (HTML)
Containing a General View of the Subjects Treated in Holy Scripture (HTML)
In What Sense the Wisdom of God Came to Us. (HTML)
CCEL Footnote 1726 (In-Text, Margin)
... traversing space, but because He appeared to mortal men in the form of mortal flesh, He is said to have come to us. For He came to a place where He had always been, seeing that “He was in the world, and the world was made by Him.” But, because men, who in their eagerness to enjoy the creature instead of the Creator had grown into the likeness of this world, and are therefore most appropriately named “the world,” did not recognize Him, therefore the evangelist says, “and the world knew Him not.”[John 1:10] Thus, in the wisdom of God, the world by wisdom knew not God. Why then did He come, seeing that He was already here, except that it pleased God through the foolishness of preaching to save them that believe?
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 40, footnote 4 (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)
... said, and the Son, when He says, “But if I depart, I will send Him unto you.” I first ask, then, in this inquiry, whence and whither the Son was sent. “I,” He says, “came forth from the Father, and am come into the world.” Therefore, to be sent, is to come forth forth from the Father, and to come into the world. What, then, is that which the same evangelist says concerning Him, “He was in the world, and the world was made by Him, and the world knew Him not;” and then he adds, “He came unto His own?”[John 1:10-11] Certainly He was sent thither, whither He came; but if He was sent into the world, because He came forth from the Father, then He both came into the world and was in the world. He was sent therefore thither, where He already was. For consider that, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 56, footnote 1 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The appearances of God to the Old Testament saints are discussed. (HTML)
Preface. (HTML)
... third book, then, take its beginning at the point to which the second had reached. For after we had arrived at this, that we desired to show that the Son was not therefore less than the Father, because the Father sent and the Son was sent; nor the Holy Spirit therefore less than both, because we read in the Gospel that He was sent both by the one and by the other; we undertook then to inquire, since the Son was sent thither, where He already was, for He came into the world, and “was in the world;”[John 1:10] since also the Holy Spirit was sent thither, where He already was, for “the Spirit of the Lord filleth the world, and that which containeth all things hath knowledge of the voice;” whether the Lord was therefore “sent” because He was born in the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 108, footnote 9 (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)
... fallen through pride, He gives an example in the form of God and as equal with God and as God; so, in order that He might also give Himself as an example of returning to fallen man who on account of the uncleanness of sins and the punishment of mortality cannot see God, “He emptied Himself;” not by changing His own divinity, but by assuming our changeableness: and “taking upon Him the form of a servant” He came to us into this world,” who “was in this world,” because “the world was made by Him;”[John 1:10] that He might be an example upwards to those who see God, an example downwards to those who admire man, an example to the sound to persevere, an example to the sick to be made whole, an example to those who are to die that they may not fear, an ...
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)
... 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 6, page 354, 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, Matt. xviii. 7, where we are admonished to beware of the offences of the world. (HTML)
CCEL Footnote 2705 (In-Text, Margin)
... “For God resisteth the proud, but giveth grace unto the humble.” So then whatever good thou doest, let nought but God be pleasing to thee; whatever evil thou sufferest, let not God be displeasing to thee. What needest thou more? Do this, and thou shalt live. The days of adversity shall not overwhelm thee; thou shall escape that which is said, “Woe unto the world because of offences.” For to what world is there woe because of offences, but to that of which it is said, “And the world knew Him not?”[John 1:10] Not to that world of which it is said, “God was in Christ reconciling the world unto Himself.” There is an evil world, and there is a good world; the evil world, are all the evil men in this world; and the good world, all the good in this world. As ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 410, 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, Mark viii. 34, ‘If any man would come after me, let him deny himself,’ etc. And on the words 1 John ii. 15, ‘if any man love the world, the love of the Father is not in him.’ (HTML)
CCEL Footnote 3167 (In-Text, Margin)
5. How then is the world evil, and He good by whom the world was made? How? “Since the world was made by Him, and the world knew Him not.”[John 1:10] The world was made by Him, the heaven and earth and all things that are in them: “the world knew Him not,” the lovers of the world; the lovers of the world and the despisers of God; this “world knew Him not.” So then the world is evil, because they are evil who prefer the world to God. And He is good who made the world, the heaven, and earth, and sea, and themselves who love the world. For this only, that they love the world ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 440, footnote 3 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Luke xii. 35, ‘Let your loins be girded about, and your lamps burning; and be ye yourselves like,’ etc. And on the words of the 34th Psalm, v. 12, ‘what man is he that desireth life,’ etc. (HTML)
CCEL Footnote 3419 (In-Text, Margin)
... nor did He depart when He went away, and He is to come to them to whom He said, “Lo, I am with you, even unto the end of the world.” According to the “form of a servant” then, which He took for our sakes, was He born at a certain time, and was slain, and rose again, and now “dieth no more, neither shall death have any more dominion over Him;” but according to His Divinity, wherein He was equal to the Father, was He already in this world, and “the world was made by Him, and the world knew Him not.”[John 1:10] On this point ye have just heard the Gospel, what admonition it has given us, putting us on our guard, and wishing us to be unencumbered and prepared to await the end; that after these last things, which are to be feared in this world, that rest may ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 469, 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 i. 10, ‘The world was made through him,’ etc. (HTML)
CCEL Footnote 3621 (In-Text, Margin)
1. the Lord “was the world made, and the world knew Him not.”[John 1:10] What world was made by Him, what world knew Him not? For it is not the same world that was made by Him, which knew Him not. What is the world that was made by Him? The heaven and earth. How did not the heaven know Him, when at His Passion the sun was darkened? How did not the earth know Him, when as He hung upon the Cross, it quaked? But “the world knew Him not,” whose Prince he is, of whom it is said, “Behold, the prince of this world cometh, and findeth nothing ...
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 1:10] 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 491, footnote 7 (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. 9–18. (HTML)
CCEL Footnote 2271 (In-Text, Margin)
... often saying these things, to some I am burdensome: but I am so far from saying it without a cause, that some may be questioned whether I said it, and they cannot answer. Let then, even by thrusting it upon them, something stick fast in the hearts of them that hear. What is “the world”? The world, when put in a bad sense, is, lovers of the world: the world, when the word is used in praise, is heaven and earth, and the works of God that are in them; whence it is said, “And the world was made by Him.”[John 1:10] Also, the world is the fullness of the earth, as John himself hath said, “Not only for our sins is He the propitiator, but (for the sins) of the whole world:” he means, “of the world,” of all the faithful scattered throughout the whole earth. But ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 17, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm VI (HTML)
CCEL Footnote 178 (In-Text, Margin)
... will turn unto you, saith the Lord.” Or is it to be understood according to that way of speaking, “Turn, O Lord,” that is make me turn, since the soul in this her turning feels difficulty and toil? For our perfected turning findeth God ready, as says the Prophet, “We shall find Him ready as the dawn.” Since it was not His absence who is everywhere present, but our turning away that made us lose Him; “He was in this world,” it is said, “and the world was made by Him, and the world knew Him not.”[John 1:10] If, then, He was in this world, and the world knew Him not, our impurity doth not endure the sight of Him. But whilst we are turning ourselves, that is, by changing our old life are fashioning our spirit; we feel it hard and toilsome to be wrested ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 654, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXLIII (HTML)
CCEL Footnote 5834 (In-Text, Margin)
... shadow. Woe to him, if he continue in the shade, lest it be said afterward, “All things are passed away like a shadow.” The rulers of this world, of this darkness, the rulers of the wicked; against these ye wrestle. Great is your conflict, not to see your enemies, and yet to conquer. Against the rulers of this world, of this darkness, the devil, that is, and his angels; not the rulers of that world, whereof is said, “the world was made by Him,” but that world whereof is said, “the world knew Him not.”[John 1:10] “For unto Thee have I fled for refuge.”…Whither should I flee? “Whither shall I go from Thy Spirit?”
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 70, footnote 15 (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 1337 (In-Text, Margin)
24. Christ then is the Only-begotten Son of God, and Maker of the world. For He was in the world, and the world was made by Him; and He came unto His own, as the Gospel teaches us[John 1:10-11]. And not only of the things which are seen, but also of the things which are not seen, is Christ the Maker at the Father’s bidding. For in Him, according to the Apostle, were all things created that are in the heavens, and that are upon the earth, things visible and invisible, whether thrones, or dominions, or principalities, or powers; all things have been created by Him and for Him; and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 43, footnote 1 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book I (HTML)
... in the world, and the world was made through Him, and the world knew Him not. He came unto His own things, and they that were His own received Him not. But to as many as received Him He gave power to become sons of God, even to them that believe on His Name; which were born, not of blood, nor of the will of man, nor of the will of the flesh, but of God. And the Word became flesh and dwelt among us, and we beheld His glory, glory as of the Only-begotten from the Father, full of grace and truth[John 1:1-14]. Here the soul makes an advance beyond the attainment of its natural capacities, is taught more than it had dreamed concerning God. For it learns that its Creator is God of God; it hears that the Word is God and was with God in the beginning. It ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 208, footnote 16 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter VII. The likeness of Christ to the Father is asserted on the authority of St. Paul, the prophets, and the Gospel, and especially in reliance upon the creation of man in God's image. (HTML)
... Father, saying, “Philip, he that sees Me, sees the Father also. How then dost thou say, Show us the Father? Believest thou not that I am in the Father, and the Father in Me?” Yes, he who looks upon the Son sees, in portrait, the Father. Mark what manner of portrait is spoken of. It is Truth, Righteousness, the Power of God: not dumb, for it is the Word; not insensible, for it is Wisdom; not vain and foolish, for it is Power; not soulless, for it is the Life; not dead, for it is the Resurrection.[John 1:1-18] You see, then, that whilst an image is spoken of, the meaning is that it is the Father, Whose image the Son is, seeing that no one can be his own image.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 273, footnote 4 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book IV. (HTML)
Chapter VIII. The heretical objection, that the Son cannot be equal to the Father, because He cannot beget a Son, is turned back upon the authors of it. From the case of human nature it is shown that whether a person begets offspring or not, has nothing to do with his power. Most of all must this be true since, otherwise, the Father Himself would have to be pronounced wanting in power. Whence it follows that we have no right to judge of divine things by human, and must take our stand upon the authority of Holy Writ, otherwise we must deny all power either to the Father or to the Son. (HTML)
... that generation, or rather regeneration, which is related to personal authority rather than nature, for adoption is the exercise and bestowal of authority, and generation the manifestation of a property, as Scripture itself hath taught us: for John saith that “He was in this world, and the world was made by Him, and the world knew Him not. He came to His own, and His own received Him not. But as many as received Him, to them gave He power to become sons of God, to them which believe in His Name.”[John 1:10]