Early Church Fathers Scripture Index : Texts
John 8:25
There are 15 footnotes for this reference.
Ante-Nicene Fathers, Volume 9, page 97, footnote 41 (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 XXXV. (HTML)
CCEL Footnote 2424 (In-Text, Margin)
... him; because his hour had not yet come. Jesus said unto them again, I go truly, and ye shall seek me and not find me, and ye shall die [33] in your sins: and where I go, ye cannot come. The Jews said, Will he haply kill [34] himself, that he saith, Where I go, ye cannot come? He said unto them, Ye are from below; and I am from above: ye are of this world; and I am not of this [35] world. I said unto you, that ye shall die in your sins: if ye believe not that I am [36] he, ye shall die in your sins.[John 8:25] The Jews said, And thou, who art thou? Jesus said [37] unto them, If I should begin to speak unto you, I have concerning you many words and judgement: but he that sent me is true; and I, what I heard from him is what [38, 39] I say in the world. And ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 166, footnote 2 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time. (HTML)
That Word Itself is the Beginning of All Things, in the Which We are Instructed as to Evangelical Truth. (HTML)
CCEL Footnote 1033 (In-Text, Margin)
10. Why is this, I beseech Thee, O Lord my God? I see it, however; but how I shall express it, I know not, unless that everything which begins to be and ceases to be, then begins and ceases when in Thy eternal Reason it is known that it ought to begin or cease where nothing beginneth or ceaseth. The same is Thy Word, which is also “the Beginning,” because also It speaketh unto us.[John 8:25] Thus, in the gospel He speaketh through the flesh; and this sounded outwardly in the ears of men, that it might be believed and sought inwardly, and that it might be found in the eternal Truth, where the good and only Master teacheth all His disciples. There, O Lord, I hear Thy voice, the voice of one ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 166, footnote 2 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time. (HTML)
That Word Itself is the Beginning of All Things, in the Which We are Instructed as to Evangelical Truth. (HTML)
CCEL Footnote 1033 (In-Text, Margin)
10. Why is this, I beseech Thee, O Lord my God? I see it, however; but how I shall express it, I know not, unless that everything which begins to be and ceases to be, then begins and ceases when in Thy eternal Reason it is known that it ought to begin or cease where nothing beginneth or ceaseth. The same is Thy Word, which is also “the Beginning,” because also It speaketh unto us.[John 8:25] Thus, in the gospel He speaketh through the flesh; and this sounded outwardly in the ears of men, that it might be believed and sought inwardly, and that it might be found in the eternal Truth, where the good and only Master teacheth all His disciples. There, O Lord, I hear Thy voice, the voice of one ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 195, footnote 3 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Porphyry’s doctrine of redemption. (HTML)
Of the One Only True Principle Which Alone Purifies and Renews Human Nature. (HTML)
CCEL Footnote 422 (In-Text, Margin)
... became flesh and dwelt among us.” For speaking mystically of eating His flesh, when those who did not understand Him were offended and went away, saying, “This is an hard saying, who can hear it?” He answered to the rest who remained, “It is the Spirit that quickeneth; the flesh profiteth nothing.” The Principle, therefore, having assumed a human soul and flesh, cleanses the soul and flesh of believers. Therefore, when the Jews asked Him who He was, He answered that He was the Principle.[John 8:25] And this we carnal and feeble men, liable to sin, and involved in the darkness of ignorance, could not possibly understand, unless we were cleansed and healed by Him, both by means of what we were, and of what we were not. For we were men, but we ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 223, footnote 10 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Augustin passes to the second part of the work, in which the origin, progress, and destinies of the earthly and heavenly cities are discussed.—Speculations regarding the creation of the world. (HTML)
Of the Opinion that the Angels Were Created Before the World. (HTML)
CCEL Footnote 511 (In-Text, Margin)
... not only before the firmament dividing the waters and named “the heaven,” but also before the time signified in the words, “In the beginning God created the heaven and the earth;” if he allege that this phrase, “In the beginning,” does not mean that nothing was made before (for the angels were), but that God made all things by His Wisdom or Word, who is named in Scripture “the Beginning,” as He Himself, in the gospel, replied to the Jews when they asked Him who He was, that He was the Beginning;[John 8:25] —I will not contest the point, chiefly because it gives me the liveliest satisfaction to find the Trinity celebrated in the very beginning of the book of Genesis. For having said “In the Beginning God created the heaven and the earth,” meaning that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 31, footnote 6 (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 Said Not to Know the Day and the Hour Which the Father Knows. Some Things Said of Christ According to the Form of God, Other Things According to the Form of a Servant. In What Way It is of Christ to Give the Kingdom, in What Not of Christ. Christ Will Both Judge and Not Judge. (HTML)
... “The Lord created me in the beginning of His ways.” Because, according to the form of God, He said, “I am the truth;” and according to the form of a servant, “I am the way.” For, because He Himself, being the first-begotten of the dead, made a passage to the kingdom of God to life eternal for His Church, to which He is so the Head as to make the body also immortal, therefore He was “created in the beginning of the ways” of God in His work. For, according to the form of God, He is the beginning,[John 8:25] that also speaketh unto us, in which “beginning” God created the heaven and the earth; but according to the form of a servant, “He is a bridegroom coming out of His chamber.” According to the form of God, “He is the first-born of every creature, and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 94, footnote 2 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
He proceeds to refute those arguments which the heretics put forward, not out of the Scriptures, but from their own conceptions. And first he refutes the objection, that to beget and to be begotten, or that to be begotten and not-begotten, being different, are therefore different substances, and shows that these things are spoken of God relatively, and not according to substance. (HTML)
How the Word Beginning (Principium) is Spoken Relatively in the Trinity. (HTML)
... Beginning, and whatever else there may be of the kind; but He is called the Father in relation to the Son, the Beginning in relation to all things, which are from Him. So the Son is relatively so called; He is called also relatively the Word and the Image. And in all these appellations He is referred to the Father, but the Father is called by none of them. And the Son is also called the Beginning; for when it was said to Him, “Who art Thou?” He replied, “Even the Beginning, who also speak to you.”[John 8:25] But is He, pray, the Beginning of the Father? For He intended to show Himself to be the Creator when He said that He was the Beginning, as the Father also is the beginning of the creature in that all things are from Him. For creator, too, is spoken ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 328, footnote 6 (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 1599 (In-Text, Margin)
... could do with men, they have endeavored to introduce an intelligible account as to how the Father was not one personally with the Son, and yet the two were one substantially; and as to what the Father was individually (proprie), and what the Son: to wit, that the former was the Begetter, the latter the Begotten; the former not of the Son, the latter of the Father: the former the Beginning of the latter, whence also He is called the Head of Christ, although Christ likewise is the Beginning,[John 8:25] but not of the Father; the latter, moreover, the Image of the former, although in no respect dissimilar, and although absolutely and without difference equal (omnino et indifferenter æqualis). These questions are handled with greater breadth ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 232, footnote 12 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book IV (HTML)
Of the Evangelist John, and the Distinction Between Him and the Other Three. (HTML)
CCEL Footnote 1649 (In-Text, Margin)
... humbling Himself (which He expressed by bending down His head) that He wrought signs upon the earth; or, that the time was now come when His law should be written, not, as formerly, on the sterile stone, but on a soil which would yield fruit. Accordingly, after these incidents, He affirmed Himself to be the light of the world, and declared that he who followed Him would not walk in darkness, but would have the light of life. He said, also, that He was “the beginning which also discoursed to them.”[John 8:25] By which designation He clearly distinguished Himself from the light which He made, and presented Himself as the Light by which all things have been made. Consequently, when He said that He was the light of the world, we are not to take the words to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 542, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CX (HTML)
CCEL Footnote 4963 (In-Text, Margin)
8. What meaneth, “With Thee is the beginning”? Suppose anything you please as the beginning. Of Christ Himself, it would rather have been said, Thou art the Beginning, than, With Thee is the beginning. For He answered to those who asked Him, “Who art Thou?” and said, “Even the same that I said unto you, the Beginning;”[John 8:25] since His Father also is the Beginning, of whom is the only-begotten Son, in which Beginning was the Word, for the Word was with God. What then, if both the Father and the Son are the beginning, are there two beginnings? God forbid! For as the Father is God, and the Son is God, but the Father and the Son are not two Gods, but one God: so ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 113, footnote 4 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Clause, And Shall Come in Glory to Judge the Quick and the Dead; Of Whose Kingdom There Shall Be No End. (HTML)
CCEL Footnote 1952 (In-Text, Margin)
... shouldest thou ever hear any say that the kingdom of Christ shall have an end, abhor the heresy; it is another head of the dragon, lately sprung up in . A certain one has dared to affirm, that after the end of the world Christ shall reign no longer; he has also dared to say, that the Word having come forth from the Father shall be again absorbed into the Father, and shall be no more; uttering such blasphemies to his own perdition. For he has not listened to the Lord, saying, The Son abideth for ever[John 8:25]. He has not listened to Gabriel, saying, And He shall reign over the house of Jacob for ever, and of His kingdom there shall be no end. Consider this text. Heretics of this day teach in disparagement of Christ, while Gabriel the Archangel taught the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 55, footnote 4 (Image)
Basil: Letters and Select Works
The Hexæmeron. (HTML)
In the Beginning God made the Heaven and the Earth. (HTML)
CCEL Footnote 1387 (In-Text, Margin)
... Such being the different senses of the word beginning, see if we have not all the meanings here. You may know the epoch when the formation of this world began, it, ascending into the past, you endeavour to discover the first day. You will thus find what was the first movement of time; then that the creation of the heavens and of the earth were like the foundation and the groundwork, and afterwards that an intelligent reason, as the word beginning indicates, presided in the order of visible things.[John 8:25] You will finally discover that the world was not conceived by chance and without reason, but for an useful end and for the great advantage of all beings, since it is really the school where reasonable souls exercise themselves, the training ground ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 249, footnote 14 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book III. (HTML)
Chapter VII. Solomon's words, “The Lord created Me,” etc., mean that Christ's Incarnation was done for the redemption of the Father's creation, as is shown by the Son's own words. That He is the “beginning” may be understood from the visible proofs of His virtuousness, and it is shown how the Lord opened the ways of all virtues, and was their true beginning. (HTML)
49. Nor is there any room for questioning with respect to “the beginning,” seeing that when, during His earthly life, He was asked, “Who art Thou?” He answered: “The beginning, even as I tell you.”[John 8:25] This refers not only to the essential nature of the eternal Godhead, but also to the visible proofs of virtues, for hereby hath He proved Himself the eternal God, in that He is the beginning of all things, and the Author of each several virtue, in that He is the Head of the Church, as it is written: “Because He is the Head of the Body, of the Church; Who is the beginning, first-begotten from the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 276, footnote 2 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book IV. (HTML)
Chapter IX. Various quibbling arguments, advanced by the Arians to show that the Son had a beginning of existence, are considered and refuted, on the ground that whilst the Arians plainly prove nothing, or if they prove anything, prove it against themselves, (inasmuch as He Who is the beginning of all cannot Himself have a beginning), their reasonings do not even hold true with regard to facts of human existence. Time could not be before He was, Who is the Author of time--if indeed at some time He was not in existence, then the Father was without His Power and Wisdom. Again, our own human experience shows that a person is said to exist before he is born. (HTML)
108. But neither had the Son of God any beginning, seeing that He already was at the beginning, nor shall He come to an end, Who is the Beginning and the End of the Universe; for being the Beginning, how could He take and receive that which He already had,[John 8:25] or how shall He come to an end, being Himself the End of all things, so that in that End we have an abiding-place without end? The Divine Generation is not an event occurring in the course of time, and within its limits, and therefore before it time is not, and in it time has no place.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 299, footnote 10 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter X. The Arians openly take sides with the heathen in attacking the words: “He that believeth on Me, believeth not on Me,” etc. The true meaning of the passage is unfolded; and to prevent us from believing that the Lord forbade us to have faith in Him, it is shown how He spoke at one time as God, at another as Man. After bringing forward examples of various results of that faith, he shows that certain other passages also must be taken in the same way. (HTML)
120. What, then, is the meaning of “Believeth not on Me”? That is, not on that which you can perceive in bodily form, nor merely on the man whom you see. For He has stated that we are to believe not merely on a man, but that thou mayest believe that Jesus Christ Himself is both God and Man. Wherefore, for both reasons He says: “I came not from Myself;” and again: “I am the beginning, of which also I speak to you.”[John 8:25] As Man He came not from Himself; as Son of God He takes not His beginning from men; but “I am,” He says, “Myself ‘the beginning of which also I speak to you.’ Neither are the words which I speak human, but divine.”