Early Church Fathers Scripture Index : Texts
John 6:44
There are 23 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 195, footnote 6 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
A Treatise on the Soul. (HTML)
The Soul's Parts. Elements of the Rational Soul. (HTML)
CCEL Footnote 1604 (In-Text, Margin)
... with reason was that indignation which resulted from his desire to maintain discipline and order. When, however, he says, “We were formerly the children of wrath,” he censures an irrational irascibility, such as proceeds not from that nature which is the production of God, but from that which the devil brought in, who is himself styled the lord or “master” of his own class, “Ye cannot serve two masters,” and has the actual designation of “father:” “Ye are of your father the devil.”[John 6:44] So that you need not be afraid to ascribe to him the mastery and dominion over that second, later, and deteriorated nature (of which we have been speaking), when you read of him as “the sewer of tares,” and the nocturnal spoiler of the crop of corn.
Ante-Nicene Fathers, Volume 3, page 616, footnote 18 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Praxeas. (HTML)
In This and the Four Following Chapters It is Shewn, by a Minute Analysis of St. John's Gospel, that the Father and Son are Constantly Spoken of as Distinct Persons. (HTML)
CCEL Footnote 8035 (In-Text, Margin)
... that “all that the Father gave Him should come to Him, and that He Himself would not reject them, because He had come down from heaven not to do His own will, but the will of the Father; and that the will of the Father was that every one who saw the Son, and believed on Him, should obtain the life (everlasting,) and the resurrection at the last day. No man indeed was able to come to Him, except the Father attracted him; whereas every one who had heard and learnt of the Father came to Him.”[John 6:37-45] He goes on then expressly to say, “Not that any man hath seen the Father;” thus showing us that it was through the Word of the Father that men were instructed and taught. Then, when many departed from Him, and He turned to the apostles with the ...
Ante-Nicene Fathers, Volume 3, page 620, footnote 8 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Praxeas. (HTML)
On St. Philip's Conversation with Christ. He that Hath Seen Me, Hath Seen the Father. This Text Explained in an Anti-Praxean Sense. (HTML)
CCEL Footnote 8099 (In-Text, Margin)
... that Being whom He had reproached them for being ignorant of after so long a time—in a word, as the Son. And now it may be seen in what sense it was said, “He that hath seen me hath seen the Father,” —even in the same in which it was said in a previous passage, “I and my Father are one.” Wherefore? Because “I came forth from the Father, and am come into the world ” and, “I am the way: no man cometh unto the Father, but by me;” and, “No man can come to me, except the Father draw him;”[John 6:44] and, “All things are delivered unto me by the Father;” and, “As the Father quickeneth (the dead), so also doth the Son;” and again, “If ye had known me, ye would have known the Father also.” For in all these passages He had shown Himself to be the ...
Ante-Nicene Fathers, Volume 5, page 54, footnote 9 (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)
... all called the secret mysteries, “which (also we speak), not in words taught of human wisdom, but in those taught of the Spirit, comparing spiritual things with spiritual. But the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him.” And these are, he says, the ineffable mysteries of the Spirit, which we alone are acquainted with. Concerning these, he says, the Saviour has declared, “No one can come unto me, except my heavenly Father draw some one unto me.”[John 6:44] For it is very difficult, he says, to accept and receive this great and ineffable mystery. And again, it is said, the Saviour has declared, “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the ...
Ante-Nicene Fathers, Volume 9, page 73, footnote 47 (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 XIX. (HTML)
CCEL Footnote 1381 (In-Text, Margin)
[35] The Jews therefore murmured against him because of his saying, I am the bread [36] which came down from heaven. And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? then how saith this man, I came down from [37, 38] heaven? Jesus answered and said unto them, Murmur not one with another.[John 6:44] No man is able to come unto me, except the Father which sent me draw him; and I will [39] raise him up in the last day. It is written in the prophet, They shall all be the taught of God. Every one who heareth from the Father now, and learneth of him, cometh [40] unto me. No man now seeth the Father; but he that is from God, he it ...
Ante-Nicene Fathers, Volume 9, page 504, footnote 11 (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 XIV. (HTML)
How Jesus Finished His Words. (HTML)
... mysteries of God to those who are worthy, and rites of “perfecting” proportionate to such mysteries, might say that having initiated them, he made a rite of “perfecting,” by which “perfecting” the words were shown to be powerful, so that the gospel of Jesus was preached in the whole world, and by virtue of the divine “perfecting” gained the mastery of every soul which the Father draws to the Son, according to what is said by the Saviour, “No one comes to Me except the Father which has sent Me draw him.”[John 6:44] Wherefore also “the word” of those who by the grace of God are ambassadors of the gospel, “and their preaching, is not in persuasive words of wisdom, but in demonstration of the spirit of power,” to those for whom the words of the doctrine of Jesus ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 573, footnote 6 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
In which Augustin replies to all the several statements in the letter of Petilianus, as though disputing with an adversary face to face. (HTML)
Chapter 85 (HTML)
185. said: "For the Lord Christ says, ‘No man can come to me, except the Father which hath sent me draw him.’[John 6:44] But why do we not permit each several person to follow his free will, since the Lord God Himself has given free will to men, showing to them, however, the way of righteousness, lest any one by chance should perish from ignorance of it? For He said, ‘I have placed before thee good and evil. I have set fire and water before thee; choose which thou wilt.’ From which choice, you wretched men, you have chosen for yourselves not water, but rather ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 175, footnote 7 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Concerning Man’s Perfection in Righteousness. (HTML)
Specimens of Pelagian Exegesis. (HTML)
CCEL Footnote 1580 (In-Text, Margin)
... stretches forth his hand towards which he pleases;” and yet higher is He who calls man to his higher vocation than any thought on man’s own part, inasmuch as the beginning of correction of the heart lies in faith, even as it is written, “Thou shalt come, and pass on from the beginning of faith.” Every one makes his choice of good, “according as God hath dealt to every man the measure of faith;” and as the Prince of faith says, “No man can come to me, except the Father which hath sent me draw him.”[John 6:44] And that He spake this in reference to the faith which believes in Him, He subsequently explains with sufficient clearness, when He says: “The words that I speak unto you, they are spirit, and they are life; yet there are some of you that believe ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 221, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Grace of Christ, and on Original Sin. (HTML)
On the Grace of Christ. (HTML)
Pelagius’ Definition of How God Helps Us: 'He Promises Us Future Glory.' (HTML)
CCEL Footnote 1806 (In-Text, Margin)
... everything that is good is not only recommended, but pressed upon us until we accept it. For all men do not possess faith, who hear the Lord in the Scriptures promising the kingdom of heaven; nor are all men persuaded, who are counselled to come to Him, who says, “Come unto me, all ye that labour.” They, however, who have faith are the same who are also persuaded to come to Him. This He Himself set forth most plainly, when He said, “No man can come to me, except the Father, which hath sent me, draw him.”[John 6:44] And some verses afterwards, when speaking of such as believe not, He says, “Therefore said I unto you, that no man can come unto me except it were given unto him of my Father.” This is the grace which Pelagius ought to acknowledge, if he wishes not ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 379, footnote 4 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book I (HTML)
Grace is Not Given According to Merits. (HTML)
CCEL Footnote 2536 (In-Text, Margin)
... adversaries, which indeed is to them a cause of perdition, but of your salvation, and that of God; for unto you it is given in the behalf of Christ not only to believe on Him, but also to suffer for His sake.” Certainly he said that both were given. Let them read what he said also: “Peace be to the brethren, and love, with faith from God the Father and the Lord Jesus Christ.” Let them also read what the Lord Himself says: “No man can come to me, except the Father who hath sent me shall draw him.”[John 6:44] Where, lest any one should suppose that anything else is said in the words “come to me” than “believe in me,” a little after, when He was speaking of His body and blood, and many were offended at His discourse, He says, “The words which I have ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 389, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Against Two Letters of the Pelagians. (HTML)
Book I (HTML)
The Beginning of a Good Will is the Gift of Grace. (HTML)
CCEL Footnote 2608 (In-Text, Margin)
... converted to the faith which he was destroying. And indeed that his conversion was effected from above, appeared even by a manifest miracle. But how many enemies of Christ are at the present day suddenly drawn by God’s secret grace to Christ! And if I had not set down this word from the gospel, what things would that man have said in this behalf concerning me, since even now he is stirring, not against me, but against Him who cries, “No man can come to me, except the Father who hath sent me draw him”![John 6:44] For He does not say, “except He lead him,” so that we can thus in any way understand that his will precedes. For who is “drawn,” if he was already willing? And yet no man comes unless he is willing. Therefore he is drawn in wondrous ways to will, by ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 506, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
Book I (HTML)
It is Believers that are Taught of God. (HTML)
CCEL Footnote 3478 (In-Text, Margin)
... believe not—that is, who have not faith—faith itself may be bestowed? When, therefore, the gospel is preached, some believe, some believe not; but they who believe at the voice of the preacher from without, hear of the Father from within, and learn; while they who do not believe, hear outwardly, but inwardly do not hear nor learn;—that is to say, to the former it is given to believe; to the latter it is not given. Because “no man,” says He, “cometh to me, except the Father which sent me draw him.”[John 6:44] And this is more plainly said afterwards. For after a little time, when He was speaking of eating his flesh and drinking His blood, and some even of His disciples said, “This is a hard saying, who can hear it? Jesus, knowing in Himself that His ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 151, footnote 4 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book II (HTML)
Of the Absence of Any Discrepancy Between Matthew and Mark on the One Hand, and John on the Other, in the Accounts Which the Three Give Together of What Took Place After the Other Side of the Lake Was Reached. (HTML)
CCEL Footnote 1072 (In-Text, Margin)
... from identity in sense. John, on the other hand, fixing his attention, as his wont is, upon the Lord’s discourses, passes on from the notice of the ship, which the Lord reached by walking upon the waters, to what took place after they disembarked upon the land, and mentions that He took occasion from the eating of the bread to deliver many lessons, dealing pre-eminently with divine things. After this address, too, his narrative is again borne on to one subject after another, in a sublime strain.[John 6:22-72] At the same time, this transition which he thus makes to different themes does not involve any real want of harmony, although he exhibits certain divergencies from these others, with the order of events presented by the rest of the evangelists. For ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 176, footnote 6 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book III (HTML)
Of the Method in Which the Four Evangelists are Shown to Be at One in the Accounts Given of the Lord’s Supper and the Indication of His Betrayer. (HTML)
CCEL Footnote 1234 (In-Text, Margin)
... is stated in that earlier connection has been introduced, according to this writer’s habit, by anticipation, while the words which he has inserted here in their proper order are left unrecorded in those previous verses, and the two passages when put together make up exactly what stands expressed by those other evangelists. John, on the other hand, has said nothing about the body and blood of the Lord in this context; but he plainly certifies that the Lord spake to that effect on another occasion,[John 6:32-64] with much greater fulness than here. At present, however, after recording how the Lord rose from supper and washed the disciples’ feet, and after telling us also the reason why the Lord dealt thus with them, in expressing which He had intimated, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 501, footnote 7 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, John vi. 53, ‘Except ye eat the flesh,’ etc., and on the words of the apostles. And the Psalms. Against the Pelagians. (HTML)
CCEL Footnote 3912 (In-Text, Margin)
2. But in order to teach us that this very believing is matter of gift, not of desert, He saith, “As I have said unto you, no man cometh unto Me, except it were given him of My Father.” Now as to where the Lord said this, if we call to mind the foregoing words of the Gospel, we shall find that He had said, “No man cometh unto Me, except the Father which hath sent Me draw him.”[John 6:44] He did not lead, but draw. This violence is done to the heart, not the body. Why then dost thou marvel? Believe, and thou comest; love, and thou art drawn. Do not suppose here any rough and uneasy violence; it is gentle, it is sweet; it is the very sweetness that draweth thee. Is not a sheep drawn, when ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 428, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXXVIII (HTML)
CCEL Footnote 4115 (In-Text, Margin)
... far forth as by faithful ministry they assist towards salvation, can cure the living, but not raise the dead: of whom it is said, “Dost Thou show wonders among the dead?” For the grace of God, by which men’s minds in a certain manner are brought to live a fresh life, so as to be able to hear the lessons of salvation from any of its ministers whatever, is most hidden and mysterious. This grace is thus spoken of in the Gospel. “No man can come to Me, except the Father which hath sent Me draw him;”[John 6:44] …in order to show, that the very faith by which the soul believes, and springs into fresh life from the death of its former affections, is given us by God. Whatever exertions, then, the best preachers of the word, and persuaders of the truth through ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 626, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXXXV (HTML)
CCEL Footnote 5660 (In-Text, Margin)
... nations who have come in by faith. How many farms and desert places now come in to us? They come thence no one can tell how numerously; they would believe. We say to them, What will ye? They answer, To know the glory of God. Believe, my brethren, that we wonder and rejoice at such a claim of these rustic people. They come I know not whither, roused up by I know not whom. How shall I say, I know not by whom? I know indeed by whom, because He says, “No one cometh to Me, save whom the Father draweth.”[John 6:44] They come suddenly from the woods, the desert, the most distant and lofty mountains, to the Church; and many of them, nay, near all hold this language, so that we see of a truth that God teacheth them within. The prophecy of Scripture is fulfilled, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 447, footnote 12 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse IV (HTML)
That the Son is the Co-existing Word, argued from the New Testament. Texts from the Old Testament continued; especially Ps. cx. 3. Besides, the Word in Old Testament may be Son in New, as Spirit in Old Testament is Paraclete in New. Objection from Acts x. 36; answered by parallels, such as 1 Cor. i. 5. Lev. ix. 7. &c. Necessity of the Word's taking flesh, viz. to sanctify, yet without destroying, the flesh. (HTML)
... Him.’ For I the Word am the chrism, and that which has the chrism from Me is the Man; not then without Me could He be called Christ, but being with Me and I in Him. Therefore the mention of the mission of the Word shews the uniting which took place with Jesus, born of Mary, Whose Name means Saviour, not by reason of anything else, but from the Man’s being made one with God the Word. This passage has the same meaning as ‘the Father that sent Me,’ and ‘I came not of Myself, but the Father sent Me[John 6:44].’ For he has given the name of mission to the uniting with the Man, with Whom the Invisible nature might be known to men, through the visible. For God changes not place, like us who are hidden in places, when in the fashion of our littleness He ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 477, footnote 3 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against the Pelagians. (HTML)
Book III (HTML)
CCEL Footnote 5321 (In-Text, Margin)
... nothing.” Peter, disturbed by the greatness of the miracles he witnessed, said to the Lord, “Depart from me, for I am a sinful man.” And the Lord said to His disciples, “I am the vine and ye are the branches: He that abideth in Me and I in him, the same beareth much fruit, for apart from Me ye can do nothing.” Just as the vine branches and shoots immediately decay when they are severed from the parent stem, so all the strength of men fades and perishes, if it be bereft of the help of God. “No one,”[John 6:44] He says, “can come unto Me except the Father Who sent Me draw him.” When He says, “No one can come unto Me,” He shatters the pride of free will; because, even if a man will to go to Christ, except that be realized which follows—“unless My heavenly ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 237, footnote 9 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book II. (HTML)
Chapter XII. Do the Catholics or the Arians take the better course to assure themselves of the favour of Christ as their Judge? An objection grounded on Ps. cx. 1 is disposed of, it being shown that when the Son is invited by the Father to sit at His right hand, no subjection is intended to be signified--nor yet any preferment, in that the Son sits at the Father's right hand. The truth of the Trinity of Persons in God, and of the Unity of their Nature, is shown to be proved by the angelic Trisagion. (HTML)
104. If, again, you seek to pervert the sense of these words, “I will make Thine enemies Thy footstool,” I answer that the Father also bringeth to the Son such as the Son raiseth up and quickeneth. For “No man,” saith Christ, “can come to Me, except the Father, Which hath sent Me, draw him, and I will raise him up at the last day.”[John 6:44] And you say that the Son of God is subject by reason of weakness—the Son, to Whom the Father bringeth men that He may raise them up in the last day. Seemeth this in your eyes to be subjection, I pray you, where the kingdom is prepared for the Father, and the Father bringeth to the Son and there is no place for perversion of words, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 302, footnote 6 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter XII. He confirms what has been already said, by the parable of the rich man who went into a far country to receive for himself a kingdom; and shows that when the Son delivers up the kingdom to the Father, we must not regard the fact that the Father is said to put all things in subjection under Him, in a disparaging way. Here we are the kingdom of Christ, and in Christ's kingdom. Hereafter we shall be in the kingdom of God, where the Trinity will reign together. (HTML)
148. And dost thou make objections and contemn Him, because God has put all things in subjection under Him, when thou hearest that the Son of Man delivers up the kingdom to God, and hast read, as we said in our earlier books: “No man can come to Me, except the Father draw him; and I will raise him up at the last day”?[John 6:44] If we follow it literally, see rather and notice the unity of honour each gives to other: The Father has put all things in subjection under the Son, and the Son delivers the kingdom to the Father. Say now which is the greater, to deliver up, or to raise up to life? Do we not after human fashion speak of the service of delivering up, and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 426, footnote 11 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part II. Containing Conferences XI-XVII. (HTML)
Conference XIII. The Third Conference of Abbot Chæremon. On the Protection of God. (HTML)
Chapter IX. Of the power of our good will, and the grace of God. (HTML)
... “not of him that willeth or runneth, but of God that hath mercy?” What too is this, that God “will render to every man according to his works;” and “it is God who worketh in you both to will and to do, of His good pleasure;” and “this is not of yourselves but it is the gift of God: not of works, that no man may boast?” What is this too which is said: “Draw near to the Lord, and He will draw near to you,” and what He says elsewhere: “No man cometh unto Me except the Father who sent Me draw Him?”[John 6:44] What is it that we find: “Make straight paths for your feet and direct your ways,” and what is it that we say in our prayers: “Direct my way in Thy sight,” and “establish my goings in Thy paths, that my footsteps be not moved?” What is it again that ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 427, footnote 19 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part II. Containing Conferences XI-XVII. (HTML)
Conference XIII. The Third Conference of Abbot Chæremon. On the Protection of God. (HTML)
Chapter X. On the weakness of free will. (HTML)
... of thy neck, O captive daughter of Zion:” of its weakness the prophet sings, when he says: “The Lord looseth them that are bound:” and “Thou hast broken my chains: To Thee will I offer the sacrifice of praise.” We hear in the gospel the Lord summoning us to come speedily to Him by our free will: “Come unto Me all ye that labour and are heavy laden, and I will refresh you,” but the same Lord testifies to its weakness, by saying: “No man can come unto Me except the Father which sent Me draw him.”[John 6:44] The Apostle indicates our free will by saying: “So run that ye may obtain:” but to its weakness John Baptist bears witness where he says: “No man can receive anything of himself, except it be given him from above.” We are commanded to keep our souls ...