Early Church Fathers Scripture Index : Texts
John 1:13
There are 26 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 441, footnote 1 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book III (HTML)
Chapter XVI.—Proofs from the apostolic writings, that Jesus Christ was one and the same, the only begotten Son of God, perfect God and perfect man. (HTML)
CCEL Footnote 3575 (In-Text, Margin)
... Mary, but that Christ was He who descended from above. Matthew might certainly have said, “Now the birth of Jesus was on this wise;” but the Holy Ghost, foreseeing the corrupters [of the truth], and guarding by anticipation against their deceit, says by Matthew, “But the birth of Christ was on this wise;” and that He is Emmanuel, lest perchance we might consider Him as a mere man: for “not by the will of the flesh nor by the will of man, but by the will of God was the Word made flesh;”[John 1:13-14] and that we should not imagine that Jesus was one, and Christ another, but should know them to be one and the same.
Ante-Nicene Fathers, Volume 1, page 449, footnote 4 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book III (HTML)
Chapter XIX.—Jesus Christ was not a mere man, begotten from Joseph in the ordinary course of nature, but was very God, begotten of the Father most high, and very man, born of the Virgin. (HTML)
CCEL Footnote 3672 (In-Text, Margin)
2. For this reason [it is, said], “Who shall declare His generation?” since “He is a man, and who shall recognise Him?” But he to whom the Father which is in heaven has revealed Him, knows Him, so that he understands that He who “was not born either by the will of the flesh, or by the will of man,”[John 1:13] is the Son of man, this is Christ, the Son of the living God. For I have shown from the Scriptures, that no one of the sons of Adam is as to everything, and absolutely, called God, or named Lord. But that He is Himself in His own right, beyond all men who ever lived, God, and Lord, and King Eternal, and the Incarnate Word, proclaimed by all the ...
Ante-Nicene Fathers, Volume 1, page 527, footnote 7 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book V (HTML)
Chapter I.—Christ alone is able to teach divine things, and to redeem us: He, the same, took flesh of the Virgin Mary, not merely in appearance, but actually, by the operation of the Holy Spirit, in order to renovate us. Strictures on the conceits of Valentinus and Ebion. (HTML)
CCEL Footnote 4457 (In-Text, Margin)
... ancient substance of Adam’s formation, rendered man living and perfect, receptive of the perfect Father, in order that as in the natural [Adam] we all were dead, so in the spiritual we may all be made alive. For never at any time did Adam escape the hands of God, to whom the Father speaking, said, “Let Us make man in Our image, after Our likeness.” And for this reason in the last times (fine), not by the will of the flesh, nor by the will of man, but by the good pleasure of the Father,[John 1:13] His hands formed a living man, in order that Adam might be created [again] after the image and likeness of God.
Ante-Nicene Fathers, Volume 2, page 361, footnote 1 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book II (HTML)
Chapter XIII.—On First and Second Repentance. (HTML)
He, then, who from among the Gentiles and from that old life has betaken himself to faith, has obtained forgiveness of sins once. But he who has sinned after this, on his repentance, though he obtain pardon, ought to fear, as one no longer washed to the forgiveness of sins. For not only must the idols which he formerly held as gods, but the works also of his former life, be abandoned by him who has been “born again, not of blood, nor of the will of the flesh,”[John 1:13] but in the Spirit; which consists in repenting by not giving way to the same fault. For frequent repentance and readiness to change easily from want of training, is the practice of sin again. The frequent asking of forgiveness, then, for those things in which we ...
Ante-Nicene Fathers, Volume 3, page 537, footnote 16 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
On the Flesh of Christ. (HTML)
Christ, as to His Divine Nature, as the Word of God, Became Flesh, Not by Carnal Conception, Nor by the Will of the Flesh and of Man, But by the Will of God. Christ's Divine Nature, of Its Own Accord, Descended into the Virgin's Womb. (HTML)
CCEL Footnote 7201 (In-Text, Margin)
What, then, is the meaning of this passage, “Born not of blood, nor of the will of the flesh, nor of the will of man, but of God?”[John 1:13] I shall make more use of this passage after I have confuted those who have tampered with it. They maintain that it was written thus (in the plural) “ Who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God,” as if designating those who were before mentioned as “believing in His name,” in order to point out the existence of that mysterious seed of the elect and spiritual which they ...
Ante-Nicene Fathers, Volume 3, page 541, footnote 25 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
On the Flesh of Christ. (HTML)
Divine Strictures on Various Heretics Descried in Various Passages of Prophetical Scripture. Those Who Assail the True Doctrine of the One Lord Jesus Christ, Both God and Man, Thus Condemned. (HTML)
CCEL Footnote 7274 (In-Text, Margin)
... soul should mean only that which is so called, and the flesh simply that which is confest to our view, and God none other than the One who is preached. Having thus Marcion in his prophetic view, he says, “I am God, and there is none else; there is no God beside me.” And when in another passage he says, in like manner, “Before me there was no God,” he strikes at those inexplicable genealogies of the Valentinian Æons. Again, there is an answer to Ebion in the Scripture: “Born,[John 1:13] not of blood, nor of the will of the flesh, nor of the will of man, but of God.” In like manner, in the passage, “If even an angel of heaven preach unto you any other gospel than that which we have preached unto you, let him be ...
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 622, footnote 1 (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 5094 (In-Text, Margin)
And thus also John, describing the nativity of Christ, says: “The Word was made flesh, and dwelt among us, and we saw His glory, the glory as of the only begotten of the Father, full of grace and truth.”[John 1:13] For, moreover, “His name is called the Word of God,” and not without reason. “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 ...
Ante-Nicene Fathers, Volume 9, page 48, footnote 36 (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 295 (In-Text, Margin)
... 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. 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:[John 1:13] which were born, not of blood, [53] nor of the will of the flesh, nor of the will of a man, but of God. And the Word became flesh, and took up his abode among us; and we saw his glory as the glory [54] of the only Son from the Father, which ...
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 3, page 174, 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)
We Say that Future Blessedness is Truly Eternal, Not Through Human Reasonings, But by the Help of Faith. The Immortality of Blessedness Becomes Credible from the Incarnation of the Son of God. (HTML)
... to them who received Him;” and what it is to have received Him had been shortly explained by saying, “To them that believe on His name;” and it was further added in what way they are to become sons of God, viz., “Which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God;”—lest that infirmity of men which we all see and bear should despair of attaining so great excellence, it is added in the same place, “And the Word was made flesh, and dwelt among us;”[John 1:12-14] that, on the contrary, men might be convinced of that which seemed incredible. For if He who is by nature the Son of God was made the Son of man through mercy for the sake of the sons of men,—for this is what is meant by “The Word was made flesh, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 59, footnote 7 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book II (HTML)
The Corruption of Nature is by Sin, Its Renovation is by Christ. (HTML)
CCEL Footnote 597 (In-Text, Margin)
... Christ’s, who on His cross symbolized this, and who gave them power through His grace to become the sons of God. For it is not to all men, but to as many as have received Him, that He has given to be born again to God of the Spirit, after they were born to the world by the flesh. Of these indeed it is written: “But as many as received Him, to them gave He power to become the sons of God; which were born, not of the flesh, nor of blood, nor of the will of man, nor of the will of the flesh, but of God.”[John 1:12-13]
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 104, footnote 5 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book II (HTML)
A Statement of the Reason Why Matthew Enumerates One Succession of Ancestors for Christ, and Luke Another. (HTML)
CCEL Footnote 679 (In-Text, Margin)
... said to be born of God,—that is to say, in so far as we, who already were men, have received power to be made the sons of God,—to be made such, moreover, by grace, and not by nature. For if we were sons by nature, we never could have been aught else. But when John said, “To them gave He power to become the sons of God, even to them that believe on His name,” he proceeded at once to add these words, “which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.”[John 1:12-13] Thus, of the same persons he said, first, that having received power they became the sons of God, which is what is meant by that adoption which Paul mentions; and secondly, that they were born of God. And in order the more plainly to show by what ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 467, 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, John i. ‘In the beginning was the word,’ etc. (HTML)
CCEL Footnote 3615 (In-Text, Margin)
... that it might be said, “And the Word was made Flesh, and dwelt among us,” let us recollect awhile what went before. “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.” “To become,” for they “were” not; but He “was” Himself in the beginning. “He gave them” then “power to become the sons of God, to them that believe in His Name; who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.”[John 1:11-14] Lo, born they are, in whatever age of the flesh they may be; ye see infants; see and rejoice. Lo, they are born; but they are born of God. Their mother’s womb is the water of baptism.
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 470, 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 3634 (In-Text, Margin)
4. And how do they become the sons of God? “Who were born, not of blood, nor of the will of man, nor of the will of the flesh, but of God.”[John 1:13] Having received power to become the sons of God, they are born of God. Mark then: They are born of God, “not of blood,” like their first birth, like that wretched birth, issuing out of wretchedness. But they who are born of God, what were they? whereby were they first born? Of blood; of the joint blood of the male and female, of the carnal union of male and female, from this were they born. From whence now? They are born of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 236, footnote 2 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Homily Against Publishing the Errors of the Brethren, and Uttering Imprecations upon Enemies. (HTML)
Against Publishing the Errors of the Brethren. (HTML)
CCEL Footnote 771 (In-Text, Margin)
3. Let us not therefore accuse riches, nor revile poverty absolutely, but those who do not will[John 1:13] to use these virtuously; for the things themselves lie in the middle. But as I was saying (for it is good to return to the former subject), both rich and poor enjoy the benefit of the medicines administered here with the same boldness and freedom; and often the poor with more earnestness. For the special excellence of the medicines is not this only, that they heal souls, that their virtue is not destroyed by length of time, that they are not ...
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 1:13-14] 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 4, page 171, footnote 6 (Image)
Athanasius: Select Writings and Letters
Defence of the Nicene Definition. (De Decretis.) (HTML)
De Decretis. (Defence of the Nicene Definition.) (HTML)
On the Arian Symbol “Unoriginate.” This term afterwards adopted by them; and why; three senses of it. A fourth sense. Unoriginate denotes God in contrast to His creatures, not to His Son; Father the scriptural title instead; Conclusion. (HTML)
CCEL Footnote 960 (In-Text, Margin)
... to call the Father Unoriginated. Moreover, when He teaches us to pray, He says not, ‘When ye pray, say, O God Unoriginated,’ but rather, ‘When ye pray, say, Our Father, which art in heaven.’ And it was His Will, that the Summary of our faith should have the same bearing. For He has bid us be baptized, not in the name of Unoriginate and Originate, not into the name of Uncreate and Creature, but into the name of Father, Son, and Holy Spirit, for with such an initiation we too are made sons verily[John 1:12-17], and using the name of the Father, we acknowledge from that name the Word in the Father. But if He wills that we should call His own Father our Father, we must not on that account measure ourselves with the Son according to nature, for it is because ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 380, footnote 8 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse II (HTML)
Texts Explained; Sixthly, Proverbs viii. 22, Continued. Our Lord not said in Scripture to be 'created,' or the works to be 'begotten.' 'In the beginning' means in the case of the works 'from the beginning.' Scripture passages explained. We are made by God first, begotten next; creatures by nature, sons by grace. Christ begotten first, made or created afterwards. Sense of 'First-born of the dead;' of 'First-born among many brethren;' of 'First-born of all creation,' contrasted with 'Only-begotten.' Further interpretation of 'beginning of ways,' and 'for the works.' Why a creature could not redeem; why redemption was necessary at all. Texts which contrast the Word and the works. (HTML)
... sons, as having begotten them. For the term ‘begat’ is here as elsewhere expressive of a Son, as He says by the Prophet, ‘I begat sons and exalted them;’ and generally, when Scripture wishes to signify a son, it does so, not by the term ‘created,’ but undoubtedly by that of ‘begat.’ And this John seems to say, ‘He gave to them power to become children of God, even to them that believe on His Name; which were begotten not of blood, nor of the will of the flesh, nor of the will of man, but of God[John 1:12-13].’ And here too the cautious distinction is well kept up, for first he says ‘become,’ because they are not called sons by nature but by adoption; then he says ‘were begotten,’ because they too had received at any rate the name of son. But the People, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 410, footnote 7 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book II (HTML)
CCEL Footnote 4901 (In-Text, Margin)
... we are not one in the Father and the Son according to nature, but according to grace. For the essence of the human soul and the essence of God are not the same, as the Manichæans constantly assert. But, says our Lord: “Thou hast loved them as thou hast loved me.” You see, then, that we are privileged to partake of His essence, not in the realm of nature, but of grace, and the reason why we are beloved of the Father is that He has loved the Son; and the members are loved, those namely of the body.[John 1:12-13] “For as many as received Christ, to them gave He 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 the flesh, nor of the will of man, but of God.” The Word was made flesh that we ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 66, footnote 14 (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 1273 (In-Text, Margin)
... For in this case he who was not a son by nature became a son by discipleship, but in the former case He was a Son by nature, a true Son. Not as ye, who are to be illuminated, are now becoming sons of God: for ye also become sons, but by adoption of grace, as it is written, But as many as received Him, to them gave He the right to become children of God, even to them that believe on His name: which were begotten not of blood, nor of the will of the flesh, nor of the will of man, but of God[John 1:12-13]. And we indeed are begotten of water and of the Spirit, but not thus was Christ begotten of the Father. For at the time of His Baptism addressing Him, and saying, This is My Son, He did not say, “This has now become My Son,” but, This is ...
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 9, page 85b, footnote 17 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
Book IV (HTML)
Concerning our Lord's genealogy and concerning the holy Mother of God. (HTML)
... in his wisdom, the maiden is given in marriage to Joseph by the priests, a new book to him who is versed in letters: but the marriage was both the protection of the virgin and the delusion of him who was keeping a watchful eye on virgins. But when the fulness of time was come, the messenger of the Lord was sent to her, with the good news of our Lord’s conception. And thus she conceived the Son of God, the hypostatic power of the Father, not of the will of the flesh nor of the will of man[John 1:13], that is to say, by connection and seed, but by the good pleasure of the Father and co-operation of the Holy Spirit. She ministered to the Creator in that He was created, to the Fashioner in that He was fashioned, and to the Son of God and God in ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 122, footnote 12 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book II. (HTML)
Chapter VII. The Holy Spirit is no less the author of spiritual creation or regeneration than the Father and the Son. The excellence of that creation, and wherein it consists. How we are to understand holy Scripture, when it attributes a body or members to God. (HTML)
62. So, then, the Father creates in good works, and the Son also, for it is written: “But as many as received Him, to them gave He power to become the sons of God, even to them who believe on His Name; who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.”[John 1:12-13]
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.