Early Church Fathers Scripture Index : Texts
John 10:30
There are 120 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 488, footnote 2 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Hermogenes. (HTML)
An Eulogy on the Wisdom and Word of God, by Which God Made All Things of Nothing. (HTML)
CCEL Footnote 6314 (In-Text, Margin)
... author to bring it into being. On this principle, then, if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”), I am not quite sure that evil may not be introduced by good, the stronger by the weak, in the same way as the unbegotten is by the begotten. Therefore on this ground Hermogenes puts Matter even before God, by putting it before the Son. Because the Son is the Word, and “the Word is God,” and “I and my Father are one.”[John 10:30] But after all, perhaps, the Son will patiently enough submit to having that preferred before Him which (by Hermogenes), is made equal to the Father!
Ante-Nicene Fathers, Volume 3, page 603, footnote 10 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Praxeas. (HTML)
Though the Son or Word of God Emanates from the Father, He is Not, Like the Emanations of Valentinus, Separable from the Father. Nor is the Holy Ghost Separable from Either. Illustrations from Nature. (HTML)
CCEL Footnote 7856 (In-Text, Margin)
... known most intimately, even from the beginning. “For what man knoweth the things which be in God, but the Spirit which is in Him?” But the Word was formed by the Spirit, and (if I may so express myself) the Spirit is the body of the Word. The Word, therefore, is both always in the Father, as He says, “I am in the Father;” and is always with God, according to what is written, “And the Word was with God;” and never separate from the Father, or other than the Father, since “I and the Father are one.”[John 10:30] This will be the prolation, taught by the truth, the guardian of the Unity, wherein we declare that the Son is a prolation from the Father, without being separated from Him. For God sent forth the Word, as the Paraclete also declares, just as the ...
Ante-Nicene Fathers, Volume 3, page 615, footnote 3 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Praxeas. (HTML)
The Scriptures Relied on by Praxeas to Support His Heresy But Few. They are Mentioned by Tertullian. (HTML)
CCEL Footnote 8007 (In-Text, Margin)
... pains to rebut their arguments, when they make selections from the Scriptures in support of their opinion, and refuse to consider the other points, which obviously maintain the rule of faith without any infraction of the unity of the Godhead, and with the full admission of the Monarchy. For as in the Old Testament Scriptures they lay hold of nothing else than, “I am God, and beside me there is no God;” so in the Gospel they simply keep in view the Lord’s answer to Philip, “I and my Father are one;”[John 10:30] and, “He that hath seen me hath seen the Father; and I am in the Father, and the Father in me.” They would have the entire revelation of both Testaments yield to these three passages, whereas the only proper course is to understand the few ...
Ante-Nicene Fathers, Volume 3, page 620, footnote 5 (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 8096 (In-Text, Margin)
... they were ignorant of, but it was the Son; and accordingly the Lord, while upbraiding Philip for not knowing Himself who was the object of their ignorance, wished Himself to be acknowledged indeed as 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.”[John 10:30] 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;” and, “All things are delivered unto me by ...
Ante-Nicene Fathers, Volume 3, page 621, footnote 10 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Praxeas. (HTML)
The Paraclete, or Holy Ghost. He is Distinct from the Father and the Son as to Their Personal Existence. One and Inseparable from Them as to Their Divine Nature. Other Quotations Out of St. John's Gospel. (HTML)
CCEL Footnote 8116 (In-Text, Margin)
... after He had ascended to the Father. He is called “another Comforter,” indeed; but in what way He is another we have already shown, “He shall receive of mine,” says Christ, just as Christ Himself received of the Father’s. Thus the connection of the Father in the Son, and of the Son in the Paraclete, produces three coherent Persons, who are yet distinct One from Another. These Three are one essence, not one Person, as it is said, “I and my Father are One,”[John 10:30] in respect of unity of substance not singularity of number. Run through the whole Gospel, and you will find that He whom you believe to be the Father (described as acting for the Father, although you, for your part, forsooth, suppose that ...
Ante-Nicene Fathers, Volume 3, page 682, footnote 4 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Prayer. (HTML)
The First Clause. (HTML)
CCEL Footnote 8771 (In-Text, Margin)
... Father whom we have in the heavens:” and so, in thus praying, we are likewise obeying the precept. Happy they who recognize their Father! This is the reproach that is brought against Israel, to which the Spirit attests heaven and earth, saying, “I have begotten sons, and they have not recognized me.” Moreover, in saying “Father,” we also call Him “God.” That appellation is one both of filial duty and of power. Again, in the Father the Son is invoked; “for I,” saith He, “and the Father are One.”[John 10:30] Nor is even our mother the Church passed by, if, that is, in the Father and the Son is recognized the mother, from whom arises the name both of Father and of Son. In one general term, then, or word, we both honour God, together with His own, and are ...
Ante-Nicene Fathers, Volume 4, page 644, footnote 3 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VIII (HTML)
Chapter XII (HTML)
In what follows, some may imagine that he says something plausible against us. “If,” says he, “these people worshipped one God alone, and no other, they would perhaps have some valid argument against the worship of others. But they pay excessive reverence to one who has but lately appeared among men, and they think it no offence against God if they worship also His servant.” To this we reply, that if Celsus had known that saying, “I and My Father are one,”[John 10:30] and the words used in prayer by the Son of God, “As Thou and I are one,” he would not have supposed that we worship any other besides Him who is the Supreme God. “For,” says He, “My Father is in Me, and I in Him.” And if any should from these words be afraid of our ...
Ante-Nicene Fathers, Volume 5, page 226, footnote 4 (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)
7. If, again, he allege His own word when He said, “I and the Father are one,”[John 10:30] let him attend to the fact, and understand that He did not say, “I and the Father am one, but are one.” For the word are is not said of one person, but it refers to two persons, and one power. He has Himself made this clear, when He spake to His Father concerning the disciples, “The glory which Thou gavest me I have given them; that they may be one, even as we are one: I in them, and Thou in me, that they may be made perfect in ...
Ante-Nicene Fathers, Volume 5, page 398, footnote 6 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Epistles of Cyprian. (HTML)
To Magnus, on Baptizing the Novatians, and Those Who Obtain Grace on a Sick-Bed. (HTML)
CCEL Footnote 2978 (In-Text, Margin)
5. And therefore the Lord, suggesting to us a unity that comes from divine authority, lays it down, saying, “I and my Father are one.”[John 10:30] To which unity reducing His Church, He says again, “And there shall be one flock, and one shepherd.” But if the flock is one, how can he be numbered among the flock who is not in the number of the flock? Or how can he be esteemed a pastor, who,—while the true shepherd remains and presides over the Church of God by successive ordination,—succeeding to no one, and beginning from himself, becomes a stranger and a profane ...
Ante-Nicene Fathers, Volume 5, page 423, footnote 4 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
On the Unity of the Church. (HTML)
CCEL Footnote 3117 (In-Text, Margin)
... longer have God for his Father, who has not the Church for his mother. If any one could escape who was outside the ark of Noah, then he also may escape who shall be outside of the Church. The Lord warns, saying, “He who is not with me is against me, and he who gathereth not with me scattereth.” He who breaks the peace and the concord of Christ, does so in opposition to Christ; he who gathereth elsewhere than in the Church, scatters the Church of Christ. The Lord says, “I and the Father are one;”[John 10:30] and again it is written of the Father, and of the Son, and of the Holy Spirit, “And these three are one.” And does any one believe that this unity which thus comes from the divine strength and coheres in celestial sacraments, can be divided in the ...
Ante-Nicene Fathers, Volume 5, page 622, footnote 12 (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 5105 (In-Text, Margin)
... Him; by that very divinity in Him whereby the world was made, both His glory and His authority are proved. Moreover, if, whereas it is the property of none but God to know the secrets of the heart, Christ beholds the secrets of the heart; and if, whereas it belongs to none but God to remit sins, the same Christ remits sins; and if, whereas it is the portion of no man to come from heaven, He descended by coming from heaven; and if, whereas this word can be true of no man, “I and the Father are one,”[John 10:30] Christ alone declared this word out of the consciousness of His divinity; and if, finally, the Apostle Thomas, instructed in all the proofs and conditions of Christ’s divinity, says in reply to Christ, “My Lord and my God;” and if, besides, the ...
Ante-Nicene Fathers, Volume 5, page 625, footnote 3 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Novatian. (HTML)
A Treatise of Novatian Concerning the Trinity. (HTML)
Again He Proves from the Gospel that Christ is God. (HTML)
CCEL Footnote 5126 (In-Text, Margin)
... and therefore is unable to keep himself for ever, much more will he be unable to keep another for ever. But Christ promises to give salvation for ever, which if He does not give, He is a deceiver; if He gives, He is God. But He does not deceive, for He gives what He promises. Therefore He is God who proffers eternal salvation, which man, being unable to keep himself for ever, cannot be able to give to another. If Christ is only man, what is that which He says, “I and the Father are one?”[John 10:30] For how can it be that “I and the Father are one,” if He is not both God and the Son?—who may therefore be called one, seeing that He is of Himself, being both His Son, and being born of Him, being declared to have proceeded from Him, by which He is ...
Ante-Nicene Fathers, Volume 5, page 637, footnote 16 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Novatian. (HTML)
A Treatise of Novatian Concerning the Trinity. (HTML)
He Skilfully Replies to a Passage Which the Heretics Employed in Defence of Their Own Opinion. (HTML)
CCEL Footnote 5228 (In-Text, Margin)
But since they frequently urge upon us the passage where it is said, “I and the Father are one,”[John 10:30] in this also we shall overcome them with equal facility. For if, as the heretics think, Christ were the Father, He ought to have said, “I and the Father are one.” But when He says I, and afterwards introduces the Father by saying, “I and the Father,” He severs and distinguishes the peculiarity of His, that is, the Son’s person, from the paternal authority, not only in respect of the sound of the name, but moreover in respect of the order of the ...
Ante-Nicene Fathers, Volume 6, page 71, footnote 2 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Gregory Thaumaturgus. (HTML)
Dubious or Spurious Writings. (HTML)
Four Homilies. (HTML)
On the Holy Theophany, or on Christ's Baptism. (HTML)
... a different; of one substance with me according to what is unseen, and of one substance with you according to what is seen, yet without sin. This is He who along with me made man. This is my beloved Son, in whom I am well pleased. This Son of mine and this son of Mary are not two distinct persons; but this is my beloved Son,—this one who is both seen with the eye and apprehended with the mind. This is my beloved Son, in whom I am well pleased; hear Him. If He shall say, I and my Father are one,[John 10:30] hear Him. If He shall say, He that hath seen me hath seen the Father, hear Him. If He shall say, He that hath sent me is greater than I, adapt the voice to the economy. If He shall say, Whom do men say that I the Son of man am? answer ye Him thus: ...
Ante-Nicene Fathers, Volume 6, page 294, footnote 11 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Alexander of Alexandria. (HTML)
Epistles on the Arian Heresy and the Deposition of Arius. (HTML)
To Alexander, Bishop of the City of Constantinople. (HTML)
CCEL Footnote 2431 (In-Text, Margin)
... be reserved for your trial. For they, retaining in their memory the words which came to be used with respect to His saving Passion, and abasement, and examination, and what they call His poverty, and in short of all those things to which the Saviour submitted for our sakes, bring them forward to refute His supreme and eternal Godhead. But of those words which signify His natural glory and nobility, and abiding with the Father, they have become unmindful. Such as this: “I and My Father are one,”[John 10:30] which indeed the Lord says, not as proclaiming Himself to be the Father, nor to demonstrate that two persons are one; but that the Son of the Father most exactly preserves the expressed likeness of the Father, inasmuch as He has by nature impressed ...
Ante-Nicene Fathers, Volume 6, page 298, footnote 2 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Alexander of Alexandria. (HTML)
Epistles on the Arian Heresy and the Deposition of Arius. (HTML)
Epistle Catholic. (HTML)
CCEL Footnote 2457 (In-Text, Margin)
... how is He unlike to the substance of the Father, who is the perfect image and brightness of the Father, and who says, “He that hath seen Me hath seen the Father?” And how, if the Son is the Word or Wisdom and Reason of God, was there a time when He was not? It is all one as if they said, that there was a time when God was without reason and wisdom. How, also, can He be changeable and mutable, who says indeed by Himself: “I am in the Father, and the Father in Me,” and, “I and My Father are one;”[John 10:30] and by the prophet, “I am the Lord, I change not?” For even though one saying may refer to the Father Himself, yet it would now be more aptly spoken of the Word, because when He became man, He changed not; but, as says the apostle, “Jesus Christ, ...
Ante-Nicene Fathers, Volume 7, page 133, footnote 1 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Lactantius (HTML)
The Divine Institutes (HTML)
Book IV. Of True Wisdom and Religion (HTML)
Chap. XXIX.—Of the Christian religion, and of the union of Jesus with the Father (HTML)
... there is no God,” when he might have said “beside us;” but it was not right that a separation of so close a relationship should be made by the use of the plural number. For there is one God alone, free, most high, without any origin; for He Himself is the origin of all things, and in Him at once both the Son and all things are contained. Wherefore, since the mind and will of the one is in the other, or rather, since there is one in both, both are justly called one God; for whatever is in the Father[John 10:30] flows on to the Son, and whatever is in the Son descends from the Father. Therefore that highest and matchless God cannot be worshipped except through the Son. He who thinks that he worships the Father only, as he does not worship the Son, so he ...
Ante-Nicene Fathers, Volume 7, page 366, footnote 1 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Dionysius (HTML)
Against the Sabellians (HTML)
CCEL Footnote 2350 (In-Text, Margin)
3 That admirable and divine unity, therefore, must neither be separated into three divinities, nor must the dignity and eminent greatness of the Lord be diminished by having applied to it the name of creation, but we must believe on God the Father Omnipotent, and on Christ Jesus His Son, and on the Holy Spirit. Moreover, that the Word is united to the God of all, because He says, “I and the Father are one;”[John 10:30] and, “I am in the Father, and the Father is in Me.” Thus doubtless will be maintained in its integrity the doctrine of the divine Trinity, and the sacred announcement of the monarchy.
Ante-Nicene Fathers, Volume 9, page 100, 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 XXXVII. (HTML)
CCEL Footnote 2561 (In-Text, Margin)
... and ye believe not: and the deeds that I do in my Father’s name bear witness [29, 30] to me. But ye believe not, because ye are not of my sheep, as I said unto you. [31] And my sheep hear my voice, and I know them, and they come after me: and I give them eternal life; and they shall not perish for ever, nor shall any man snatch [32] them out of my hands. For the Father, who hath given them unto me, is greater [33] than all; and no man is able to take them from the hand of my Father.[John 10:30] I and [34, 35] my Father are one. And the Jews took stones to stone him. Jesus said unto them, Many good deeds from my Father have I shewed you; because of which of them, [36] then, do ye stone me? The Jews said unto him, Not for the good deeds do ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 26, footnote 19 (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)
The Texts of Scripture Explained Respecting the Subjection of the Son to the Father, Which Have Been Misunderstood. Christ Will Not So Give Up the Kingdom to the Father, as to Take It Away from Himself. The Beholding Him is the Promised End of All Actions. The Holy Spirit is Sufficient to Our Blessedness Equally with the Father. (HTML)
... faith.” And that our hearts are to be purified for this contemplation, is proved above all by this text, “Blessed are the pure in heart, for they shall see God.” And that this is life eternal, God says in the Psalm, “With long life will I satisfy him, and show him my salvation.” Whether, therefore, we hear, Show us the Son; or whether we hear, Show us the Father; it is even all one, since neither can be manifested without the other. For they are one, as He also Himself says, “My Father and I are one.”[John 10:30] Finally, on account of this very indivisibility, it suffices that sometimes the Father alone, or the Son alone, should be named, as hereafter to fill us with the joy of His countenance.
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 30, footnote 9 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
The unity and equality of the Trinity are demonstrated out of the Scriptures; and the true interpretation is given of those texts which are wrongly alleged against the equality of the Son. (HTML)
By What Rule in the Scriptures It is Understood that the Son is Now Equal and Now Less. (HTML)
... Himself,—“The Spirit of the Lord God,” He says, “is upon me: because He hath anointed me to preach good tidings unto the meek He hath sent me to proclaim liberty to the captives,” etc.: for the doing of which things He therefore declares Himself to be “sent,” because the Spirit of God is upon Him. According to the form of God, all things were made by Him; according to the form of a servant, He was Himself made of a woman, made under the law. According to the form of God, He and the Father are one;[John 10:30] according to the form of a servant, He came not to do His own will, but the will of Him that sent Him. According to the form of God, “As the Father hath life in Himself, so hath He given to the Son to have life in Himself;” according to the form of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 31, footnote 15 (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)
25. But that which is prepared by His Father is prepared also by the Son Himself, because He and the Father are one.[John 10:30] For we have already shown, by many modes of speech in the divine Scriptures, that, in this Trinity, what is said of each is also said of all, on account of the indivisible working of the one and same substance. As He also says of the Holy Spirit, “If I depart, I will send Him unto you.” He did not say, We will send; but in such way as if the Son only should send Him, and not the Father; while yet He says in another place, “These ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 38, footnote 3 (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)
There is a Double Rule for Understanding the Scriptural Modes of Speech Concerning the Son of God. These Modes of Speech are of a Threefold Kind. (HTML)
3. Some things, then, are so put in the Scriptures concerning the Father and the Son, as to intimate the unity and equality of their substance; as, for instance, “I and the Father are one;”[John 10:30] and, “Who, being in the form of God, thought it not robbery to be equal with God;” and whatever other texts there are of the kind. And some, again, are so put that they show the Son as less on account of the form of a servant, that is, of His having taken upon Him the creature of a changeable and human substance; as, for instance, that which says, “For my Father is greater than I;” and, “The Father ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 76, footnote 6 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
Augustin explains for what the Son of God was sent; but, however, that the Son of God, although made less by being sent, is not therefore less because the Father sent Him; nor yet the Holy Spirit less because both the Father sent Him and the Son. (HTML)
The Same Argument Continued. (HTML)
He did not say, I and they are one thing; although, in that He is the head of the church which is His body, He might have said, and they are, not one thing, but one person, because the head and the body is one Christ; but in order to show His own Godhead consubstantial with the Father (for which reason He says in another place, “I and my Father are one”[John 10:30]), in His own kind, that is, in the consubstantial parity of the same nature, He wills His own to be one, but in Himself; since they could not be so in themselves, separated as they are one from another by divers pleasures and desires and uncleannesses of sin; whence they are cleansed through the Mediator, that they may ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 84, footnote 12 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
Augustin explains for what the Son of God was sent; but, however, that the Son of God, although made less by being sent, is not therefore less because the Father sent Him; nor yet the Holy Spirit less because both the Father sent Him and the Son. (HTML)
The Sender and the Sent Equal. Why the Son is Said to Be Sent by the Father. Of the Mission of the Holy Spirit. How and by Whom He Was Sent. The Father the Beginning of the Whole Godhead. (HTML)
29. As, therefore, the Father begat, the Son is begotten; so the Father sent, the Son was sent. But in like manner as He who begat and He who was begotten, so both He who sent and He who was sent, are one, since the Father and the Son are one.[John 10:30] So also the Holy Spirit is one with them, since these three are one. For as to be born, in respect to the Son, means to be from the Father; so to be sent, in respect to the Son, means to be known to be from the Father. And as to be the gift of God in respect to the Holy Spirit, means to proceed from the Father; so to be sent, is to be known to proceed from the Father. ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 88, footnote 3 (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)
The Argument of the Arians is Refuted, Which is Drawn from the Words Begotten and Unbegotten. (HTML)
... whatsoever is said or understood of God, is said not according to accident, but according to substance, and therefore, to be unbegotten belongs to the Father according to substance, and to be begotten belongs to the Son according to substance; but to be unbegotten and to be begotten are different; therefore the substance of the Father and that of the Son are different. To whom we reply, If whatever is spoken of God is spoken according to substance, then that which is said, “I and the Father are one,”[John 10:30] is spoken according to substance. Therefore there is one substance of the Father and the Son. Or if this is not said according to substance, then something is said of God not according to substance, and therefore we are no longer compelled to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 92, footnote 8 (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)
The Three Persons Not Properly So Called [in a Human Sense]. (HTML)
... essence or substance and three persons: as many writers in Latin, who treat of these things, and are of authority, have said, in that they could not find any other more suitable way by which to enunciate in words that which they understood without words. For, in truth, as the Father is not the Son, and the Son is not the Father, and that Holy Spirit who is also called the gift of God is neither the Father nor the Son, certainly they are three. And so it is said plurally, “I and my Father are one.”[John 10:30] For He has not said, “ is one,” as the Sabellians say; but, “ are one.” Yet, when the question is asked, What three? human language labors altogether under great poverty of speech. The answer, however, is given, three “persons,” not ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 99, footnote 1 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
In reply to the argument alleged against the equality of the Son from the apostle’s words, saying that Christ is the ‘power of God and the wisdom of God,’ he propounds the question whether the Father Himself is not wisdom. But deferring for a while the answer to this, he adduces further proof of the unity and equality of the Father, the Son, and the Holy Spirit; and that God ought to be said and believed to be a Trinity, not triple (triplicem). And he adds an explanation of the saying of Hilary—Eternity in the Father, Appearance in the Image, and Use in the Gift. (HTML)
What is Said of the Father and Son Together, and What Not. (HTML)
... understood that the Begetter did not precede that which He begot. And if this be so, then this alone cannot be said of them, namely, this or that of this or that, which they are not both together. Just as the Word cannot be said to be of the Word, because both are not the Word together, but only the Son; nor image of image, since they are not both together the image; nor Son of Son, since both together are not the Son, according to that which is said, “I and my Father are one.”[John 10:30] For “we are one” means, what He is, that am I also; according to essence, not according to relation.
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 113, footnote 1 (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 We Do Not in the Trinity Speak of One Person, and Three Essences. What He Ought to Believe Concerning the Trinity Who Does Not Receive What is Said Above. Man is Both After the Image, and is the Image of God. (HTML)
... the Holy Spirit. And let him so say one essence, as not to think one to be either greater or better than, or in any respect differing from, another. Yet not that the Father Himself is both Son and Holy Spirit, or whatever else each is singly called in relation to either of the others; as Word, which is not said except of the Son, or Gift, which is not said except of the Holy Spirit. And on this account also they admit the plural number, as it is written in the Gospel, “I and my Father are one.”[John 10:30] He has both said “ one,” and “ we are one,” according to essence, because they are the same God; “we are,” according to relation, because the one is Father, the other is Son. Sometimes also the unity of the essence is left unexpressed, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 329, footnote 5 (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 1605 (In-Text, Margin)
... man, the Head of the man is Christ, and the Head of Christ is God;” and, “Then shall He Himself be subject unto Him that put all things under Him;” and, “I go to my Father and your Father, my God and your God,” together with some others of like tenor. Now all these have had a place given them, [certainly] not with the object of signifying an inequality of nature and substance; for to take them so would be to falsify a different class of statements, such as, “I and my Father are one” (unum);[John 10:30] and, “He that hath seen me hath seen my Father also;” and, “The Word was God,” for He was not made, inasmuch as “all things were made by Him;” and, “He thought it not robbery to be equal with God:” together with all the other passages of a similar ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 131, footnote 6 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Against the Epistle of Manichæus, Called Fundamental. (HTML)
Why Manichæus Called Himself an Apostle of Christ. (HTML)
CCEL Footnote 272 (In-Text, Margin)
... the Holy Spirit, you contradict the very Scripture, where the Lord says, "And I will send you another Paraclete." Again, if you justify your putting of Christ’s name, not because it is Christ Himself who is also the Paraclete, but because they are both of the same substance,—that is, not because they are one person, but one existence [non quia unus est, sed quia unum sunt],—Paul too might have used the words, Paul, an apostle of God the Father; for the Lord said, "I and the Father are one."[John 10:30] Paul nowhere uses these words; nor does any of the apos tles write himself an apostle of the Father. Why then this new fashion? Does it not savor of trickery of some kind or other? For if he thought it made no difference, why did he not for the sake ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 356, footnote 5 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Concerning the Nature of Good, Against the Manichæans. (HTML)
It is Proved by the Testimonies of Scripture that God is Unchangeable. The Son of God Begotten, Not Made. (HTML)
CCEL Footnote 1100 (In-Text, Margin)
... the same." And in the book of Wisdom, concerning wisdom: "Remaining in herself, she renews all things." Whence also the Apostle Paul: "To the invisible, incorruptible, only God." And the Apostle James: "Every best giving and every perfect gift is from above, descending from the Father of light, with whom there is no changeableness, neither obscuring of influence." Likewise because what He begat of Himself is what He Himself is, it is said in brief by the Son Himself: "I and the Father are one."[John 10:30] But because the Son was not made, since through Him were all things made, thus it is written: "In the beginning was the Word, and the Word was with God, and God was the Word; this was in the beginning with God. All things were made through Him, and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 552, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Predestination of the Saints. (HTML)
A Treatise on the Gift of Perseverance. (HTML)
The Most Eminent Instance of Predestination is Christ Jesus. (HTML)
CCEL Footnote 3715 (In-Text, Margin)
... the three various and diverse parties of the Apollinarian heretics; but we say that Christ was true God, born of God the Father without any beginning of time; and that He was also true or very man, born of human mother in the certain fulness of time; and that His humanity, whereby He is less than the Father, does not diminish aught from His divinity, whereby He is equal to the Father. For both of them are One Christ—who, moreover, most truly said in respect of the God, “I and the Father are one;”[John 10:30] and most truly said in respect of the man, “My Father is greater than I.” He, therefore, who made of the seed of David this righteous man, who never should be unrighteous, without any merit of His preceding will, is the same who also makes righteous ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 80, footnote 1 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book I (HTML)
Of the Fact that John Undertook the Exposition of Christ’s Divinity. (HTML)
CCEL Footnote 522 (In-Text, Margin)
... look upon God the Word, who was in the beginning with God, and by whom all things were made. And there, too, he can recognise Him who was made flesh in order that He might dwell amongst us; [that Word of whom we say,] that He assumed the flesh, not that He was changed into the flesh. For had not this assumption of the flesh been effected in such a manner as at the same time to conserve the unchangeable Divinity, such a word as this could never have been spoken,—namely, “I and the Father are one.”[John 10:30] For surely the Father and the flesh are not one. And the same John is also the only one who has recorded that witness which the Lord gave concerning Himself, when He said: “He that hath seen me, hath seen the Father also;” and, “I am in the Father, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 230, footnote 7 (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 1630 (In-Text, Margin)
... and to the steer, that is to say, to the kingly office which Matthew emphasizes, and to the sacerdotal which Luke introduces, wherein also Christ appears distinctively as man, as the figure which Mark sustains stands related to both these. On the other hand, Christ’s divinity, in virtue of which He is equal to the Father, in accordance with which He is the Word, and God with God, and the Word that was made flesh in order to dwell among us, in accordance with which also He and the Father are one,[John 10:30] has been taken specially in hand by John with a view to its recommendation to our minds. Like an eagle, he abides among Christ’s sayings of the sublimer order, and in no way descends to earth but on rare occasions. In brief, although he declares ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 233, footnote 6 (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 1655 (In-Text, Margin)
... and the power of laying down His life and taking it again, wherein He gave token of the supreme might of His divinity. Thereafter, he relates how, at the time when the feast of the dedication was being celebrated in Jerusalem, the Jews said to Him, “How long dost thou make us to doubt? If thou be the Christ, tell us plainly.” And then he reports the sublime words which the Lord uttered when the opportunity thus arose for a discourse. It was on this occasion that He said, “I and my Father are one.”[John 10:30] After this, again, he brings before us the raising of Lazarus from the dead: in connection with which miracle the Lord said, “I am the resurrection and the life: he that believeth on me, though he were dead, yet shall he live: and whosoever liveth ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 398, footnote 4 (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. xxii. 42, where the Lord asks the Jews whose son they said David was. (HTML)
CCEL Footnote 3048 (In-Text, Margin)
3. But seeing that is a great thing to know the mystery how He is David’s Son and David’s Lord: how one Person is both Man and God; how in the form of Man He is less than the Father, in the form of God equal with the Father; how again He saith, on the one hand, “The Father is greater than I;” and on the other, “I and My Father are one;”[John 10:30] seeing this is a great mystery, our conduct must be fashioned, that it may be comprehended. For to the unworthy is it closed up, it is opened to those who are meet for it. It is not with stones, or clubs, or the fist, or the heel, that we knock unto the Lord. It is the life which knocks, it is to the life that it is opened. The ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 485, 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 v. 19, ‘The Son can do nothing of Himself, but what He seeth the Father doing.’ (HTML)
CCEL Footnote 3777 (In-Text, Margin)
... believed. There too have we heard what follows, that ‘all things were made by Thee.’ All things then that the Father doeth, He doeth by Thee. Therefore Thou doest the same things as the Father. Why then didst Thou wish to say, ‘The Son can do nothing of Himself’? For I see a certain equality in Thee with the Father, in that I hear, ‘What things soever the Father doeth, the same doeth the Son;’ I recognise an equality, hereby I understand, and comprehend as far as I am able, ‘I and My Father are One.’[John 10:30] What meaneth it, that Thou canst do nothing, but what Thou seest the Father do? What meaneth this?”
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 527, 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 x. 30, ‘I and the Father are one.’ (HTML)
CCEL Footnote 4164 (In-Text, Margin)
1. have heard what the Lord God, Jesus Christ, the Only Son of God, born of God the Father without any mother, and born of a Virgin mother without any human father, said, “I and My Father are One.”[John 10:30] Receive ye this, believe it in such wise that ye may attain to understand it. For faith ought to go before understanding, that understanding may be the reward of faith. For the Prophet hath said most expressly, “Unless ye believe, ye shall not understand.” What then is simply preached is to be believed; what is with exactness discussed, is to be understood. At first then to imbue your minds with ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 530, footnote 2 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, John xii. 44, ‘He that believeth on me, believeth not on me, but on him that sent me.’ Against a certain expression of Maximinus, a bishop of the Arians, who spread his blasphemy in Africa where he was with the Count Segisvult. (HTML)
CCEL Footnote 4180 (In-Text, Margin)
4. But some man coming across us, knowing not what he is saying, says, “For this reason was it said, “I and My Father are One;[John 10:30] for that They have with One Another an agreement of will, not because the Nature of the Son is the Very Same as the Nature of the Father. For the Apostles too (now this is what he said, not I), for the Apostles too are one with the Father and the Son.” Horrible blasphemy! “And the Apostles,” says he, “are one with the Father and the Son, in that they obey the will of the Father and the Son.” Has he dared to say this? Let Paul then ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 32, footnote 1 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter I. 33. (HTML)
CCEL Footnote 92 (In-Text, Margin)
... The Truth sent the true man, and he was true because sent by the Truth. If it was the Truth that sent John, then it was Christ that sent him. But that which Christ does with the Father, the Father does; and what the Father does with Christ, Christ does. The Father does nothing apart from the Son, nor the Son anything apart from the Father: inseparable love, inseparable unity: inseparable majesty, inseparable power, according to these words which He Himself propounded, “I and my Father are one.”[John 10:30] Who then sent John? If we say the Father, we speak truly; if we say the Son, we speak truly; but to speak more plainly, we say the Father and the Son. But whom the Father and the Son sent, one God sent; because the Son said, “I and the Father are ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 66, footnote 2 (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 II. 1–11. (HTML)
CCEL Footnote 209 (In-Text, Margin)
... Spirit; which if one has not, he will not have the Holy Spirit. And just as thy body, if it be without spirit, namely thy soul, is dead; so likewise thy soul, if it be without the Holy Spirit, that is, without charity, will be reckoned dead. Therefore “The water-pots contained two metretæ apiece,” because the Father and the Son are proclaimed in the prophecy of all the periods; but the Holy Spirit is there also, and therefore it is added, “or three apiece.” “I and the Father,” saith He, “are one.”[John 10:30] But far be it from us to suppose that where we are told, “I and the Father are one,” the Holy Spirit is not there. Yet since he named the Father and the Son, let the water-pots contain “two metretæ apiece;” but attend to this, “or three apiece.” ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 73, footnote 3 (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 II. 12–21. (HTML)
CCEL Footnote 256 (In-Text, Margin)
... will requite them.” Hence, the Father raised Him up. Did He not raise Himself? And doeth the Father anything without the Word? What doeth the Father without His only One? For, hear that He also was God. “Destroy this temple, and in three days I will raise it up.” Did He say, Destroy the temple, which in three days the Father will raise up? But as when the Father raiseth, the Son also raiseth; so when the Son raiseth, the Father also raiseth: because the Son has said, “I and the Father are one.”[John 10:30]
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 132, footnote 6 (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. 19. (HTML)
CCEL Footnote 409 (In-Text, Margin)
... suitor. Look ye, then, and give heed to what I wish to say, even if I should not be able to say it. The catholic faith, confirmed by the Spirit of God in His saints, has this against all heretical perverseness, that the works of the Father and of the Son are inseparable. What is this that I have said? As the Father and the Son are inseparable, so also the works of the Father and of the Son are inseparable. How are the Father and the Son inseparable, since Himself said, “I and the Father are one?”[John 10:30] Because the Father and the Son are not two Gods, but one God, the Word and He whose the Word is, One and the Only One, Father and Son bound together by charity, One God, and the Spirit of Charity also one, so that Father, Son, and Holy Spirit is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 185, footnote 7 (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 VII. 14–18. (HTML)
CCEL Footnote 580 (In-Text, Margin)
... up, not solid; and therefore not stable, but assuredly ruinous. But our Lord Jesus Christ has shown us a great example of humility: for doubtless He is equal with the Father, for “in the beginning was the Word, and the Word was with God, and the Word was God;” yea, doubtless, He Himself said, and most truly said, “Am I so long time with you, and ye have not known me, Philip? He that hath seen me hath seen the Father.” Yea, doubtless, Himself said, and most truly said, “I and the Father are one.”[John 10:30] If, therefore, He is one with the Father, equal to the Father, God from God, God with God, coeternal, immortal, alike unchangeable, alike without time, alike Creator and disposer of times; and yet because He came in time, and took the form of a ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 212, 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 VIII. 15–18. (HTML)
CCEL Footnote 673 (In-Text, Margin)
... is different in nature, thou sayest not rightly. Certainly the Son is another person, because He is not the same who is Father and the Father is another person, because He is not the same who is Son: nevertheless, they are not different in nature, but the selfsame is both Father and Son. What means the self-same? God is one. Thou hast heard, “Because I am not alone, but I and the Father that sent me:” hear how thou mayest believe Father and Son; hear the Son Himself, “I and the Father are one.”[John 10:30] He said not, I am the Father; or, I and the Father is one person; but when He says, “I and the Father are one,” hear both, both the one, unum, and the are, sumus, and thou shalt be delivered both from Charybdis and from Scylla. ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 156, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XLVI (HTML)
CCEL Footnote 1476 (In-Text, Margin)
... come to Him, we ought to strive any further to come also to the Father. For this thought Philip also, when he said to Him, “Lord, show us the Father, and it sufficeth us.” When he said, “It sufficeth us,” he sought the end of satisfaction and perfection. Then said He, “Have I been so long time with you, and hast thou not known Me, Philip: he that hath seen Me, hath seen the Father.” In Him then have we the Father, because He is in the Father, and the Father in Him, and He and His Father are One.[John 10:30]
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 260, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXIII (HTML)
CCEL Footnote 2472 (In-Text, Margin)
8. …But ye have heard but now when the Gospel was being read in what terms He hath notified His Majesty: “I and My Father are One.”[John 10:30] Behold how great a Majesty and how great an Equality with the Father hath come down to the flesh because of our infirmity. Behold how greatly beloved we have been, before that we loved God. If before that we loved God, so much by Him we were beloved, as that His Son, Equal with Himself, He made a Man for our sake, what doth He reserve for us now loving Him? Therefore many men think it to be a very small thing that the Son of God ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 266, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXIV (HTML)
CCEL Footnote 2514 (In-Text, Margin)
... would not have been deliverance for man. There hath drawn near a Man “and a deep heart,” that is, a secret “heart:” presenting before human faces Man, keeping within God: concealing the “form of God,” wherein He is equal with the Father, and presenting the form of a servant, wherein He is less than the Father. For Himself hath spoken of both: but one thing there is which He saith in the form of God, another thing in the form of a servant. He hath said in the form of God, “I and the Father are one:”[John 10:30] He hath said in the form of a servant, “For the Father is greater than I.” Whence in the form of God saith He, “I and the Father are one”?…
Nicene and Post-Nicene Fathers, Series 2, Volume 2, page 4, footnote 9 (Image)
Socrates: Church History from A.D. 305-438; Sozomenus: Church History from A.D. 323-425
The Ecclesiastical History of Socrates Scholasticus. (HTML)
Book I (HTML)
Division begins in the Church from this Controversy; and Alexander Bishop of Alexandria excommunicates Arius and his Adherents. (HTML)
CCEL Footnote 131 (In-Text, Margin)
... the dawn’? Or how is he unlike the Father’s essence, who is ‘his perfect image,’ and ‘the brightness of his glory’ and says: ‘He that hath seen me, hath seen the Father’? Again how if the Son is the Word and Wisdom of God, was there a period when he did not exist? for that is equivalent to their saying that God was once destitute both of Word and Wisdom. How can he be mutable and susceptible of change, who says of himself, ‘I am in the Father, and the Father in me’; and ‘I and the Father are one’;[John 10:30] and again by the Prophet, ‘Behold me because I am, and have not changed’? But if any one may also apply the expression to the Father himself, yet would it now be even more fitly said of the Word; because he was not changed by having become man, but ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 38, footnote 17 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
The Ecclesiastical History of Theodoret. (HTML)
Book I (HTML)
The Epistle of Alexander, Bishop of Alexandria to Alexander, Bishop of Constantinople. (HTML)
... them to more fatal heat. I refer their sentence to your decision. Retaining in their memory all that they can collect concerning the suffering, humiliation, emptying of Himself, and so-called poverty, and everything of which the Saviour for our sake accepted the acquired name, they bring forward those passages to disprove His eternal existence and divinity, while they forget all those which declare His glory and nobility and abiding with the Father; as for instance, ‘ I and My father are one[John 10:30].’ In these words the Lord does not proclaim Himself to be the Father, neither does He represent two natures as one; but that the essence of the Son of the Father preserves accurately the likeness of the Father, His nature taking off the impress of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 45, footnote 17 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
The Ecclesiastical History of Theodoret. (HTML)
Book I (HTML)
Confutation of Arianism deduced from the Writings of Eustathius and Athanasius. (HTML)
“Such was the corrupt opinion of the Arians; but on this the bishops, having detected their deceitfulness in this matter, collected from Scripture those passages which say of Christ that He is the glory, the fountain, the stream, and the express image of the person; and they quoted the following words: ‘ In thy light we shall see light;’ and likewise, ‘ I and the Father are one[John 10:30].’ They then, with still greater clearness, briefly declared that the Son is of one substance with the Father; for this, indeed, is the signification of the passages which have been quoted. The complaint of the Arians, that these precise words are not to be found in Scripture, is proved groundless by ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 71, footnote 6 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
The Ecclesiastical History of Theodoret. (HTML)
Book II (HTML)
Council held at Sardica. (HTML)
... substance by the heretics. If it is asked, ‘What is the essence of the Son?’ we confess, that it is that which is acknowledged to be that of the Father alone; for the Father has never been, nor could ever be, without the Son, nor the Son without the Father. It is most absurd to affirm that the Father ever existed without the Son, for that this could never be so has been testified by the Son Himself, who said, ‘ I am in the Father, and the Father in Me;’ and ‘ I and My Father are one[John 10:30].’ None of us denies that He was begotten; but we say that He was begotten before all things, whether visible or invisible; and that He is the Creator of archangels and angels, and of the world, and of the human race. It is written, ‘ Wisdom which ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 71, footnote 12 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
The Ecclesiastical History of Theodoret. (HTML)
Book II (HTML)
Council held at Sardica. (HTML)
“We confess that God is; we confess the divinity of the Father and of the Son to be one. No one denies that the Father is greater than the Son: not on account of another essence, nor yet on account of their difference, but simply from the very name of the Father being greater than that of the Son. The words uttered by our Lord, ‘ I and My Father are one[John 10:30],’ are by those men explained as referring to the concord and harmony which prevail between the Father and the Son; but this is a blasphemous and perverse interpretation. We, as Catholics, unanimously condemned this foolish and lamentable opinion: for just as mortal men on a difference having arisen between them ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 205, footnote 5 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)
The Unconfounded. (HTML)
CCEL Footnote 1337 (In-Text, Margin)
“If then the flesh of all was in Christ or hath been in Christ subject to wrongs, how can it be held to be of one essence with the Godhead? For if the Word and the flesh which derives its nature from earth are of one essence, then the Word and the soul which He took in its perfection are of one essence, for the Word is of one nature with God both according to the Word of the Father, and the confession of the Son Himself in the words, ‘I and my Father are one.’[John 10:30] Thus the Father must be held to be of the same substance with the body. Why any longer are ye wroth with the Arians, who say that the Son is a creature of God, while you assert yourselves that the Father is of one substance with His creatures?”
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 221, footnote 2 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)
The Impassible. (HTML)
CCEL Footnote 1431 (In-Text, Margin)
Orth. —No; not like a prophet, but as knowing the power of truth. But now answer me this. When you hear the Lord saying “I and my Father are one,”[John 10:30] and “He that hath seen me hath seen the Father,” do you say that this refers to the flesh or to the Godhead?
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 326, footnote 5 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)
Letter or Address of Theodoret to the Monks of the Euphratensian, the Osrhoene, Syria, Phœnicia, and Cilicia. (HTML)
CCEL Footnote 2164 (In-Text, Margin)
... to be God and man. That our Lord Jesus Christ is God is asserted by the blessed evangelist John “In the beginning was the Word and the Word was with God and the Word was God. He was in the beginning with God. All things were made by Him and without Him was not anything made that was made.” And again, “That was the true light which lighteth every man that cometh into the world.” And the Lord Himself distinctly teaches us, “He that hath seen me hath seen the Father.” And “I and my Father are one”[John 10:30] and “I am in the Father and the Father in me,” and the blessed Paul in his epistle to the Hebrews says “Who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power” and in the epistle ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 330, footnote 14 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)
Letter or Address of Theodoret to the Monks of the Euphratensian, the Osrhoene, Syria, Phœnicia, and Cilicia. (HTML)
CCEL Footnote 2219 (In-Text, Margin)
... of the manhood. For the nature of this godhead is immutable and invariable, as is that of the Father who begat Him before the ages. And whatever would be understood of the substance of the Father will also be wholly found in the substance of the only begotten; for of that substance He is begotten. This our Lord taught when He said to Philip “He that hath seen me hath seen the Father” and again in another place “All things that the Father hath are mine,” and elsewhere “I and the Father are one,”[John 10:30] and very many other passages may be quoted setting forth the identity of substance.
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 544, footnote 3 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
Life and Works of Rufinus with Jerome's Apology Against Rufinus. (HTML)
A Commentary on the Apostles' Creed. (HTML)
Section 4. I Believe in God the Father Almighty (HTML)
CCEL Footnote 3261 (In-Text, Margin)
That God then is the Father of His only Son our Lord is to be believed, not discussed; for it is not lawful for a servant to dispute about the nativity of his lord. The Father hath borne witness from heaven, saying, “This is My beloved Son, in Whom I am well pleased: hear Him.” The Father saith that He is His Son and bids us hear Him. The Son saith, “He who seeth Me seeth the Father also,” and “I and the Father are one,”[John 10:30] and “I came forth from God and am come into the world.” Where is the man who can thrust himself as a disputant between these words of Father and Son, who can divide the Godhead, separate its volition, break asunder the substance, cut the spirit in parts, and deny that what the Truth ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 160, footnote 5 (Image)
Athanasius: Select Writings and Letters
Defence of the Nicene Definition. (De Decretis.) (HTML)
De Decretis. (Defence of the Nicene Definition.) (HTML)
Proof of the Catholic Sense of the Word Son. Power, Word or Reason, and Wisdom, the names of the Son, imply eternity; as well as the Father's title of Fountain. The Arians reply, that these do not formally belong to the essence of the Son, but are names given Him; that God has many words, powers, &c. Why there is but one Son and Word, &c. All the titles of the Son coincide in Him. (HTML)
CCEL Footnote 858 (In-Text, Margin)
... of the Son, we must ask then, If these are only names of the Son, He must be something else beside them. And if He is higher than the names, it is not lawful from the lesser to denote the higher; but if He be less than the names, yet He surely must have in Him the principle of this more honourable appellation; and this implies his advance, which is an irreligion equal to anything that has gone before. For He who is in the Father, and in whom also the Father is, who says, ‘I and the Father are one[John 10:30],’ whom he that hath seen, hath seen the Father, to say that He has been exalted by anything external, is the extreme of madness. However, when they are beaten hence, and like Eusebius and his fellows, are in these great straits, then they have this ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 168, footnote 8 (Image)
Athanasius: Select Writings and Letters
Defence of the Nicene Definition. (De Decretis.) (HTML)
De Decretis. (Defence of the Nicene Definition.) (HTML)
Authorities in Support of the Council. Theognostus; Dionysius of Alexandria; Dionysius of Rome; Origen. (HTML)
CCEL Footnote 939 (In-Text, Margin)
... nowhere to have come into being; which manifestly convicts those of misconception about the Lord’s generation, who presume to call His divine and ineffable generation a making. Neither then may we divide into three Godheads the wonderful and divine Monad; nor disparage with the name of ‘work’ the dignity and exceeding majesty of the Lord; but we must believe in God the Father Almighty, and in Christ Jesus His Son, and in the Holy Ghost, and hold that to the God of the universe the Word is united[John 10:30]. For ‘I,’ says He, ‘and the Father are one;’ and, ‘I in the Father and the Father in Me.’ For thus both the Divine Triad, and the holy preaching of the Monarchy, will be preserved.”
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 230, footnote 4 (Image)
Athanasius: Select Writings and Letters
Circular to Bishops of Egypt and Libya. (Ad Episcopos Ægypti Et Libyæ Epistola Encyclica.) (HTML)
To the Bishops of Egypt. (HTML)
Chapter II (HTML)
CCEL Footnote 1219 (In-Text, Margin)
... participation in the divine nature. And the Apostle blames the Gentiles, because they worship the creatures, saying, ‘They served the creature more than’ God ‘the Creator.’ But if these men say that the Lord is a creature, and worship Him as a creature, how do they differ from the Gentiles? If they hold this opinion, is not this passage also against them; and does not the blessed Paul write as blaming them? The Lord also says, ‘I and My Father are One:’ and ‘He that hath seen Me, hath seen the Father[John 10:30];’ and the Apostle who was sent by Him to preach, writes, ‘Who being the Brightness of His glory, and the express Image of His Person.’ But these men dare to separate them, and to say that He is alien from the essence and eternity of the Father; and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 308, footnote 4 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse I (HTML)
Introduction. Reason for writing; certain persons indifferent about Arianism; Arians not Christians, because sectaries always take the name of their founder. (HTML)
... corruption of thought. In truth, that crafty one did not escape detection; but, for all his many writhings to and fro, like the serpent, he did but fall into the error of the Pharisees. They, that they might transgress the Law, pretended to be anxious for the words of the Law, and that they might deny the expected and then present Lord, were hypocritical with God’s name, and were convicted of blaspheming when they said, ‘Why dost Thou, being a man, make Thyself God,’ and sayest, ‘I and the Father are one[John 10:30]?’ And so too, this counterfeit and Sotadean Arius, feigns to speak of God, introducing Scripture language, but is on all sides recognised as godless Arius, denying the Son, and reckoning Him among the creatures.
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 316, footnote 6 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse I (HTML)
Subject Continued. Objection, that the Son's eternity makes Him coordinate with the Father, introduces the subject of His Divine Sonship, as a second proof of His eternity. The word Son is introduced in a secondary, but is to be understood in real sense. Since all things partake of the Father in partaking of the Son, He is the whole participation of the Father, that is, He is the Son by nature; for to be wholly participated is to beget. (HTML)
... true, and Only-begotten of God, so we believe. If then, as we have stated and are shewing, what is the Offspring of the Father’s essence be the Son, we cannot hesitate, rather we must be certain, that the same is the Wisdom and Word of the Father, in and through whom He creates and makes all things; and His Brightness too, in whom He enlightens all things, and is revealed to whom He will; and His Expression and Image also, in whom He is contemplated and known, wherefore ‘He and His Father are one[John 10:30],’ and whoso looketh on Him looketh on the Father; and the Christ, in whom all things are redeemed, and the new creation wrought afresh. And on the other hand, the Son being such Offspring, it is not fitting, rather it is full of peril, to say, that ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 366, footnote 4 (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)
Introduction to Proverbs viii. 22 continued. Contrast between the Father's operations immediately and naturally in the Son, instrumentally by the creatures; Scripture terms illustrative of this. Explanation of these illustrations; which should be interpreted by the doctrine of the Church; perverse sense put on them by the Arians, refuted. Mystery of Divine Generation. Contrast between God's Word and man's word drawn out at length. Asterius betrayed into holding two Unoriginates; his inconsistency. Baptism how by the Son as well as by the Father. On the Baptism of heretics. Why Arian worse than other heresies. (HTML)
... and while the Father remains whole, the Expression of His Subsistence is ever, and preserves the Father’s likeness and unvarying Image, so that he who sees Him, sees in Him the Subsistence too, of which He is the Expression. And from the operation of the Expression we understand the true Godhead of the Subsistence, as the Saviour Himself teaches when He says, ‘The Father who dwelleth in Me, He doeth the works ’ which I do; and ‘I and the Father are one,’ and ‘I in the Father and the Father in Me[John 10:30].’ Therefore let this Christ—opposing heresy attempt first to divide the examples found in things originate, and say, ‘Once the sun was without his radiance,’ or, ‘Radiance is not proper to the essence of light,’ or ‘It is indeed proper, but it is a ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 395, footnote 6 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse III (HTML)
Texts Explained; Seventhly, John xiv. 10. Introduction. The doctrine of the coinherence. The Father and the Son Each whole and perfect God. They are in Each Other, because their Essence is One and the Same. They are Each Perfect and have One Essence, because the Second Person is the Son of the First. Asterius's evasive explanation of the text under review; refuted. Since the Son has all that the Father has, He is His Image; and the Father is the One God, because the Son is in the Father. (HTML)
4. On this account and reasonably, having said before, ‘I and the Father are One,’ He added, ‘I in the Father and the Father in Me,[John 10:30] ’ by way of shewing the identity of Godhead and the unity of Essence. For they are one, not as one thing divided into two parts, and these nothing but one, nor as one thing twice named, so that the Same becomes at one time Father, at another His own Son, for this Sabellius holding was judged an heretic. But They are two, because the Father is Father and is not also Son, and the Son is Son and not also Father; but the nature is ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 396, footnote 1 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse III (HTML)
Texts Explained; Seventhly, John xiv. 10. Introduction. The doctrine of the coinherence. The Father and the Son Each whole and perfect God. They are in Each Other, because their Essence is One and the Same. They are Each Perfect and have One Essence, because the Second Person is the Son of the First. Asterius's evasive explanation of the text under review; refuted. Since the Son has all that the Father has, He is His Image; and the Father is the One God, because the Son is in the Father. (HTML)
... why are the attributes of the Father ascribed to the Son, except that the Son is an Offspring from Him? and why are the Son’s attributes proper to the Father, except again because the Son is the proper Offspring of His Essence? And the Son, being the proper Offspring of the Father’s Essence, reasonably says that the Father’s attributes are His own also; whence suitably and consistently with saying, ‘I and the Father are One,’ He adds, ‘that ye may know that I am in the Father and the Father in Me[John 10:30].’ Moreover, He has added this again, ‘He that hath seen Me, hath seen the Father;’ and there is one and the same sense in these three passages. For he who in this sense understands that the Son and the Father are one, knows that He is in the Father ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 399, footnote 2 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse III (HTML)
Texts Explained; Ninthly, John x. 30; xvii. 11, &c. Arian explanation, that the Son is one with the Father in will and judgment; but so are all good men, nay things inanimate; contrast of the Son. Oneness between Them is in nature, because oneness in operation. Angels not objects of prayer, because they do not work together with God, but the Son; texts quoted. Seeing an Angel, is not seeing God. Arians in fact hold two Gods, and tend to Gentile polytheism. Arian explanation that the Father and Son are one as we are one with Christ, is put aside by the Regula Fidei, and shewn invalid by the usage of Scripture in illustrations; the true force of the comparison; force of the terms used. Force of 'in us;' force of 'as;' confirmed by S. John. In (HTML)
10. here too they introduce their private fictions, and contend that the Son and the Father are not in such wise ‘one,’ or ‘like,’ as the Church preaches, but, as they themselves would have it. For they say, since what the Father wills, the Son wills also, and is not contrary either in what He thinks or in what He judges, but is in all respects concordant[John 10:30] with Him, declaring doctrines which are the same, and a word consistent and united with the Father’s teaching, therefore it is that He and the Father are One; and some of them have dared to write as well as say this. Now what can be more unseemly or irrational than this? for if therefore the Son and the Father are One ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 399, footnote 10 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse III (HTML)
Texts Explained; Ninthly, John x. 30; xvii. 11, &c. Arian explanation, that the Son is one with the Father in will and judgment; but so are all good men, nay things inanimate; contrast of the Son. Oneness between Them is in nature, because oneness in operation. Angels not objects of prayer, because they do not work together with God, but the Son; texts quoted. Seeing an Angel, is not seeing God. Arians in fact hold two Gods, and tend to Gentile polytheism. Arian explanation that the Father and Son are one as we are one with Christ, is put aside by the Regula Fidei, and shewn invalid by the usage of Scripture in illustrations; the true force of the comparison; force of the terms used. Force of 'in us;' force of 'as;' confirmed by S. John. In (HTML)
... before them the Patriarchs. And many now too keep the Saviour’s command, being merciful ‘as their Father which is in heaven,’ and observing the exhortation, ‘Be ye therefore followers of God as dear children, and walk in love, as Christ also hath loved us;’ many too have become followers of Paul as he also of Christ. And yet no one of these is Word or Wisdom or Only-begotten Son or Image; nor did any one of them make bold to say, ‘I and the Father are One,’ or, ‘I in the Father, and the Father in Me[John 10:30];’ but it is said of all of them, ‘Who is like unto Thee among the gods, O Lord? and who shall be likened to the Lord among the sons of Gods?’ and of Him on the contrary that He only is Image true and natural of the Father. For though we have been ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 431, footnote 3 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse III (HTML)
Objections continued, as in Chapters vii.--x. Whether the Son is begotten of the Father's will? This virtually the same as whether once He was not? and used by the Arians to introduce the latter question. The Regula Fidei answers it at once in the negative by contrary texts. The Arians follow the Valentinians in maintaining a precedent will; which really is only exercised by God towards creatures. Instances from Scripture. Inconsistency of Asterius. If the Son by will, there must be another Word before Him. If God is good, or exist, by His will, then is the Son by His will. If He willed to have reason or wisdom, then is His Word and Wisdom at His will. The Son is the Living Will, and has all titles which denote connaturality. That will whic (HTML)
... mere fantasy and fable; and on this account, they ought, however late, contemplating the precipice of folly down which they have fallen, to rise again from the depth and to flee the snare of the devil, as we admonish them. For Truth is loving unto men and cries continually, ‘If because of My clothing of the body ye believe Me not, yet believe the works, that ye may know that “I am in the Father and the Father in Me,” and “I and the Father are one,” and “He that hath seen Me hath seen the Father[John 10:30].”’ But the Lord according to His wont is loving to man, and would fain ‘help them that are fallen,’ as the praise of David says; but the irreligious men, not desirous to hear the Lord’s voice, nor bearing to see Him acknowledged by all as God and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 434, footnote 3 (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)
The substantiality of the Word proved from Scripture. If the One Origin be substantial, Its Word is substantial. Unless the Word and Son be a second Origin, or a work, or an attribute (and so God be compounded), or at the same time Father, or involve a second nature in God, He is from the Father's Essence and distinct from Him. Illustration of John x. 30, drawn from Deut. iv. 4. (HTML)
... essential truly. For were it not so, all that is said would be said notionally and verbally. But if we must avoid that absurdity, then is a true Word essential. For as there is a Father truly, so Wisdom truly. In this respect then they are two; not because, as Sabellius said, Father and Son are the same, but because the Father is Father and the Son Son, and they are one, because He is Son of the Essence of the Father by nature, existing as His own Word. This the Lord said, viz. ‘I and the Father are One[John 10:30];’ for neither is the Word separated from the Father, nor was or is the Father ever Wordless; on this account He says, ‘I in the Father and the Father in Me.’
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 436, footnote 4 (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)
Unless Father and Son are two in name only, or as parts and so each imperfect, or two gods, they are coessential, one in Godhead, and the Son from the Father. (HTML)
9. ‘I and the Father are One[John 10:30].’ You say that the two things are one, or that the one has two names, or again that the one is divided into two. Now if the one is divided into two, that which is divided must need be a body, and neither part perfect, for each is a part and not a whole. But if again the one have two names, this is the expedient of Sabellius, who said that Son and Father were the same, and did away with either, the Father when there is a Son, and the Son when there is a Father. But if the two are ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 440, footnote 9 (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)
Since the Word is from God, He must be Son. Since the Son is from everlasting, He must be the Word; else either He is superior to the Word, or the Word is the Father. Texts of the New Testament which state the unity of the Son with the Father; therefore the Son is the Word. Three hypotheses refuted--1. That the Man is the Son; 2. That the Word and Man together are the Son; 3. That the Word became Son on His incarnation. Texts of the Old Testament which speak of the Son. If they are merely prophetical, then those concerning the Word may be such also. (HTML)
... but even identical to say, for instance, ‘In the beginning was the Word,’ or, ‘In the beginning was the Son.’ But if because John did not say, ‘In the beginning was the Son,’ they shall maintain that the attributes of the Word do not suit with the Son, it at once follows that the attributes of the Son do not suit with the Word. But it was shewn that to the Son belongs, ‘I and the Father are One,’ and that it is He ‘Who is in the bosom of the Father,’ and, ‘He that seeth Me, seeth Him that sent Me[John 10:30];’ and that ‘the world was brought into being by Him,’ is common to the Word and the Son; so that from this the Son is shewn to be before the world; for of necessity the Framer is before the things brought into being. And what is said to Philip must ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 442, footnote 7 (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)
Since the Word is from God, He must be Son. Since the Son is from everlasting, He must be the Word; else either He is superior to the Word, or the Word is the Father. Texts of the New Testament which state the unity of the Son with the Father; therefore the Son is the Word. Three hypotheses refuted--1. That the Man is the Son; 2. That the Word and Man together are the Son; 3. That the Word became Son on His incarnation. Texts of the Old Testament which speak of the Son. If they are merely prophetical, then those concerning the Word may be such also. (HTML)
... the New only, is He spoken of. This is what they irreligiously say; for first to separate between the Testaments, so that the one does not hold with the other, is the device of Manichees and Jews, the one of whom oppose the Old, and the other the New. Next, on their shewing, if what is contained in the Old is of older date, and what in the New of later, and times depend upon the writing, it follows that ‘I and the Father are One,’ and ‘Only-begotten,’ and ‘He that hath seen Me hath seen the Father[John 10:30],’ are later, for these testimonies are adduced not from the Old but from the New.
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 447, footnote 3 (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)
... writers, but that they but give various names to the union of God the Word with the Man from Mary, sometimes as anointing, sometimes as mission, sometimes as appointment), it follows that what the blessed Peter says is right, and he proclaims in purity the Godhead of the Only begotten, without separating the subsistence of God the Word from the Man from Mary (perish the thought! for how should he, who had heard in so many ways, ‘I and the Father are one,’ and ‘He that hath seen Me, hath seen the Father[John 10:30]?)’ In which Man, after the resurrection also, when the doors were shut, we know of His coming to the whole band of the Apostles, and dispersing all that was hard to believe in it by His words, ‘Handle Me and see, for a spirit hath not flesh and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 491, footnote 18 (Image)
Athanasius: Select Writings and Letters
Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.) (HTML)
Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.) (HTML)
CCEL Footnote 3747 (In-Text, Margin)
Such was the corrupt mind of the Arians. But here too the Bishops, beholding their craftiness, collected from the Scriptures the figures of brightness, of the river and the well, and of the relation of the express Image to the Subsistence, and the texts, ‘in thy light shall we see light,’ and ‘I and the Father are one[John 10:30].’ And lastly they wrote more plainly, and concisely, that the Son was coessential with the Father; for all the above passages signify this. And their murmuring, that the phrases are unscriptural, is exposed as vain by themselves, for they have uttered their impieties in unscriptural terms: (for such are ‘of nothing’ and ‘there was a time ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 492, footnote 4 (Image)
Athanasius: Select Writings and Letters
Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.) (HTML)
Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.) (HTML)
CCEL Footnote 3751 (In-Text, Margin)
... at war not only with the bishops who met at Nicæa, but with their own great bishops and their own friends. Whose heirs or successors then are they? How can they call men fathers, whose confession, well and apostolically drawn up, they will not accept? For if they think they can object to it, let them speak, or rather answer, that they may be convicted of falling foul of themselves, whether they believe the Son when He says, ‘I and my Father are one,’ and ‘he that hath seen Me hath seen the Father[John 10:30].’ ‘Yes,’ they must answer, ‘since it is written we believe it.’ But if they are asked how they are one, and how he that hath seen the Son hath seen the Father, of course, we suppose they will say, ‘by reason of resemblance,’ unless they have quite ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 493, footnote 4 (Image)
Athanasius: Select Writings and Letters
Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.) (HTML)
Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.) (HTML)
CCEL Footnote 3763 (In-Text, Margin)
... ‘coessential.’ And the meaning ‘Coessential’ is known from the Son not being a Creature or thing made: and because he that says ‘coessential’ does not hold that the Word is a Creature: and he that anathematises the above views, at the same time holds that the Son is coessential with the Father; and he that calls Him ‘coessential,’ calls the Son of God genuinely and truly so; and he that calls Him genuinely Son understands the texts, ‘I and the Father are one,’ and ‘he that hath seen Me hath seen the Father[John 10:30].’
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 54, footnote 1 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book I (HTML)
Examination of the meaning of 'subjection:' in that he says that the nature of the Holy Spirit is subject to that of the Father and the Son. It is shewn that the Holy Spirit is of an equal, not inferior, rank to the Father and the Son. (HTML)
... uses the word in a different signification altogether to the scripture meaning? What, then, is that signification? Does he lay down that we must rank Him as inferior and not as equal, because He was given by our Lord to His disciples third in order? By the same reasoning he should make the Father inferior to the Son, since the Scripture often places the name of our Lord first, and the Father Almighty second. “I and My Father,” our Lord says. “The grace of our Lord Jesus Christ, and the love of God[John 10:30],” and other passages innumerable which the diligent student of Scripture testimonies might collect: for instance, “there are differences of gifts, but it is the same Spirit: and there are differences of administration, but it is the same Lord: and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 81, footnote 1 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book I (HTML)
The Passage where he attacks the ῾Ομοούσιον, and the contention in answer to it. (HTML)
... in both, according to the testimony of every one in his senses, and no one, not greatly needing treatment for insanity, would deny it; what necessity is there that against the divine nature we should admit this strange thought? Having heard of Father and Son from the Truth, we are taught in those two subjects the oneness of their nature; their natural relation to each other expressed by those names indicates that nature; and so do Our Lord’s own words. For when He said, “I and My Father are one[John 10:30],” He conveys by that confession of a Father exactly the truth that He Himself is not a first cause, at the same time that He asserts by His union with the Father their common nature; so that these words of His secure our faith from the taint of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 104, footnote 5 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
He next skilfully confutes the partial, empty and blasphemous statement of Eunomius on the subject of the absolutely existent. (HTML)
... in the churches continuously from ancient times to the present day, do not contain this saying which tells us that we should believe in or baptize into “the one and only true God,” as these people say, but “in the name of the Father and of the Son and of the Holy Ghost.” But as we were taught by the voice of the Lord, this we say, that the word “one” does not indicate the Father alone, but comprehends in its significance the Son with the Father, inasmuch as the Lord said, “I and My Father are one[John 10:30].” In like manner also the name “God” belongs equally to the Beginning in which the Word was, and to the Word Who was in the Beginning. For the Evangelist tells us that “the Word was with God, and the Word was God.” So that when Deity is expressed ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 107, footnote 2 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
He then shows the unity of the Son with the Father and Eunomius' lack of understanding and knowledge in the Scriptures. (HTML)
... difference of their natures. Let him choose which of these he will,—either to deny the Godhead of the Son, or to introduce into his creed a plurality of Gods. For whichever of these he chooses, it is all one as regards impiety: for we who are initiated into the mystery of godliness by the Divinely inspired words of the Scripture do not see between the Father and the Son a partnership of Godhead, but unity, inasmuch as the Lord hath taught us this by His own words, when He saith, “I and the Father are one[John 10:30],” and “he that hath seen Me hath seen the Father.” For if He were not of the same nature as the Father, how could He either have had in Himself that which was different? or how could He have shown in Himself that which was unlike, if the foreign and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 130, footnote 1 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
He proceeds to discuss the views held by Eunomius, and by the Church, touching the Holy Spirit; and to show that the Father, the Son, and the Holy Ghost are not three Gods, but one God. He also discusses different senses of “Subjection,” and therein shows that the subjection of all things to the Son is the same as the subjection of the Son to the Father. (HTML)
... “Wherefore, as the Holy Ghost saith, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness; when your fathers tempted me,” and goes on to refer all that the prophecy refers to God, to the Person of the Holy Ghost. Those who keep repeating against us the phrase “three Gods,” because we hold these views, have per haps not yet learnt how to count. For if the Father and the Son are not divided into duality, (for they are, according to the Lord’s words, One, and not Two[John 10:30]) and if the Holy Ghost is also one, how can one added to one be divided into the number of three Gods? Is it not rather plain that no one can charge us with believing in the number of three Gods, without himself first maintaining in his own doctrine ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 37, footnote 9 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
That Scripture uses the words “in” or “by,” ἐν, cf. note on p. 3, in place of “with.” Wherein also it is proved that the word “and” has the same force as “with.” (HTML)
CCEL Footnote 1226 (In-Text, Margin)
... others from the Church. For my own part, although the usefulness of the word is obvious as soon as it is heard, I will nevertheless set forth the arguments which led our fathers to adopt the reasonable course of employing the preposition “ with.” It does indeed equally well with the preposition “and,” confute the mischief of Sabellius; and it sets forth quite as well as “ and ” the distinction of the hypostases, as in the words “I and my Father will come,” and “I and my Father are one.”[John 10:30] In addition to this the proof it contains of the eternal fellowship and uninterrupted conjunction is excellent. For to say that the Son is with the Father is to exhibit at once the distinction of the hypostases, and the inseparability of the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 106, footnote 11 (Image)
Basil: Letters and Select Works
The Hexæmeron. (HTML)
The creation of terrestrial animals. (HTML)
CCEL Footnote 1732 (In-Text, Margin)
... form, but the form is here understood as becomes the divine, not in bodily shape, but in the proper qualities of Godhead. Hear also, you who belong to the new concision and who, under the appearance of Christianity, strengthen the error of the Jews. To Whom does He say, “in our image,” to whom if it is not to Him who is “the brightness of His glory and the express image of His person,” “the image of the invisible God”? It is then to His living image, to Him Who has said “I and my Father are one,”[John 10:30] “He that hath seen me hath seen the Father,” that God says “Let us make man in our image.” Where is the unlikeness in these Beings who have only one image? “So God created man.” It is not “They made.” Here Scripture avoids the plurality of the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 27, footnote 3 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Synodis or On the Councils. (HTML)
De Synodis or On the Councils. (HTML)
CCEL Footnote 503 (In-Text, Margin)
... Apostle, There is one Mediator between God and men, the man Christ Jesus, because Photinus uses this to support his heresy, and refuse to read it because he interprets it mischievously. And the fire or the sponge should annihilate the Epistle to the Philippians, lest Marcion should read again in it, And was found in fashion as a man, and say Christ’s body was only a phantasm and not a body. Away with the Gospel of John, lest Sabellius learn from it, I and the Father are one[John 10:30]. Nor must those who now affirm the Son to be a creature find it written, The Father is greater than I. Nor must those who wish to declare that the Son is unlike the Father read: But of that day and hour knoweth no man, no, not the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 48, footnote 6 (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)
... misunderstanding at which they have arrived by distortion and perversion of the meaning of Christ’s words. We account for those words by stating what manner of questions He was answering, at what times He was speaking, what partial knowledge He was deigning to impart; we make the circumstances explain the words, and do not force the former into consistency with the latter. Thus each case of variance, that for instance between The Father is greater than I, and I and the Father are One[John 10:30], or between None is good save One, even God, and He that hath seen Me hath seen the Father also, or a difference so wide as that between Father, all things that are Mine are Thine, and Thine are Mine, and That they may know ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 57, footnote 4 (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 II (HTML)
... that were created in Him was made without Him, for He is the Life which made their creation possible. Moreover God, the Son of God, became God by virtue of His birth, not after He was born. Being born the Living from the Living, the True from the True, the Perfect from the Perfect, He was born in full possession of His powers. He needed not to learn in after time what His birth was, but was conscious of His Godhead by the very fact that He was born as God of God. I and the Father are One[John 10:30], are the words of the Only-begotten Son of the Unbegotten. It is the voice of the One God proclaiming Himself to be Father and Son; Father speaking in the Son and Son in the Father. Hence also He that hath seen Me hath seen the Father also; ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 68, 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 III (HTML)
23. You hear the words, I and the Father are one[John 10:30]. Why do you rend and tear the Son away from the Father? They are a unity: an absolute Existence having all things in perfect communion with that absolute Existence, from Whom He is. When you hear the Son saying, I and the Father are one, adjust your view of facts to the Persons; accept the statement which Begetter and Begotten make concerning Themselves. Believe that They are One, even as They are also Begetter and Begotten. Why deny the common nature? Why ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 120, footnote 3 (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 VII (HTML)
... conditioned by our knowledge of the Other, for there is no difference of nature between them and, since in this respect they are One, a reverent study of the character of Either will give us a true insight into the nature of Both. For, indeed, it is certain that He, Who was in the form of God, must in His self-revelation present Himself to us in the exact aspect of the form of God. Again, this perverse and insane delusion derives a further encouragement from the words, I and the Father are One[John 10:30]. From the fact of unity in the same nature they have impiously deduced a confusion of Persons; their interpretation, that the words signify a single Power, contradicts the tenour of the passage. For I and the Father are One does not indicate ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 122, footnote 5 (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 VII (HTML)
... Israel, the Lord thy God is One. How then could the faith of an Apostle become so oblivious of that primary command as to confess Christ as God, when life is conditional upon the confession of the Divine unity? It was because, in the light of the Resurrection, the whole mystery of the faith had become visible to the Apostle. He had often heard such words as, I and the Father are One, and, All things that the Father hath are Mine, and, I in the Father and the Father in Me[John 10:30]; and now he can confess that the name of God expresses the nature of Christ, without peril to the faith. Without breach of loyalty to the One God, the Father, his devotion could now regard the Son of God as God, since he believed that everything ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 127, 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 VII (HTML)
22. And furthermore, let His own Divine words bear witness to Himself. He says, They that are of My sheep hear My voice, and I know them, and they follow Me; and I give unto them eternal life, and they shall never perish, neither shall any man pluck them of My hand. That which My Father hath given Me is greater than all, and no man shall be able to pluck them out of My Father’s hand. I and the Father are one[John 10:27-30]. What lethargy can blunt so utterly the edge of our understanding as to render so precise a statement for one moment obscure to us? What proud sophistry can play such pranks with human docility as to persuade those, who have learnt from these words the knowledge of what God is that they ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 139, 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 VIII (HTML)
... prove this from the ex press sayings of our Lord, Who after frequently making known that the God of our faith and hope was One, in order to affirm the mystery of the One God, while declaring and proving His own Godhead, said, I and the Father are one; and, If ye had known Me, ye would have known My Father also; and, He that hath seen Me hath seen the Father also; and, Believe Me, that the Father is in Me, and I in the Father: or else believe for the very works’ sake[John 10:30]. He has signified His own birth in the name Father, and declares that in the knowledge of Himself the Father is known. He avows the unity of nature, when those who see Him see the Father. He bears witness that He is indivisible from the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 140, footnote 2 (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 VIII (HTML)
10. Now the contradiction of fools always serves to prove their folly, because with regard to the faults which they contrive by the devices of an unwise or crooked understanding against the truth, while the latter remains unshaken and immovable the things which are opposed to it must needs be regarded as false and foolish. For heretics in their attempt to deceive others by the words, I and the Father are one[John 10:30], that there might not be acknowledged in them the unity and like essence of deity, but only a oneness arising from mutual love and an agreement of wills—these heretics, I say, have brought forward an instance of that unity, as we have shewn above, even from the words of our Lord, That ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 145, footnote 2 (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 VIII (HTML)
28. Now the Apostle asserts that those words in the Gospel, I and the Father are one[John 10:30], imply unity of nature and not a solitary single Being, as he writes to the Corinthians, Wherefore I give you to understand, that no man in the Spirit of God calleth Jesus anathema. Perceivest thou now, O heretic, in what spirit thou callest Christ a creature? For since they are under a curse who have served the creature more than the Creator—in affirming Christ to be a creature, learn what thou art, since thou knowest full well that the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 148, 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 VIII (HTML)
36. Now the Apostle, maintaining the true sense of the Lord’s saying, I and the Father are one[John 10:30], whilst He asserts that Both are One, signifies that Both are One not after the manner of the soleness of a single being, but in the unity of the Spirit; for one God the Father and one Christ the Lord, since Each is both Lord and God, do not yet admit in our creed either two Gods or two Lords. So then Each is one, and though one, neither is sole. We shall not be able to express the mystery of the faith except in the words of the Apostle. For ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 152, footnote 2 (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 VIII (HTML)
52. Thus God out of regard for human weakness has not set forth the faith in bare and uncertain statements. For although the authority of our Lord’s mere words of itself compelled their acceptance, He nevertheless has informed our reason by a revelation which explains their meaning, that we might learn to know His words, I and the Father are one[John 10:30], by means of that which was itself the cause of the unity in question. For in saying that the Father speaks in His words, and works through His working, and judges through His judgment, and is seen in His manifestation, and reconciles through His reconciliation, and abides in Him, while He in turn abides in the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 155, 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 IX (HTML)
1. the last book we treated of the indistinguishable nature of God the Father and God the Son, and demonstrated that the words, I and the Father are One[John 10:30], go to prove not a solitary God, but a unity of the Godhead unbroken by the birth of the Son: for God can be born only of God, and He that is born God of God must be all that God is. We reviewed, although not exhaustively, yet enough to make our meaning clear, the sayings of our Lord and the Apostles, which teach the inseparable nature and power of the Father and the Son; and we came to the passage in the teaching ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 183, footnote 3 (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 X (HTML)
... any one denies it, he cannot escape on the plea of ignorance, but is condemned out of his own mouth of godlessness. Further, we have, according to the gift of the Holy Ghost, so cautiously proceeded throughout in our proof of the faith, that no charge could possibly be trumped up against us. For it is their way to fill the ears of the unwary with declarations that we deny the birth of Christ, when we preach the unity of the Godhead; and they say that by the text, I and the Father are one[John 10:30], we confess that God is solitary: thus, according to them, we say that the Unbegotten God descended into the Virgin, and was born man, and that He refers the opening word ‘I’ to the dispensation of His flesh, but adds to it the proof of His ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 90b, footnote 3 (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)
Regarding the things said concerning Christ. (HTML)
The things said concerning Christ fall into four generic modes. For some fit Him even before the incarnation, others in the union, others after the union, and others after the resurrection. Also of those that refer to the period before the incarnation there are six modes: for some of them declare the union of nature and the identity in essence with the Father, as this, I and My Father are one[John 10:30]: also this, He that hath seen Me hath seen the Father: and this, Who being in the form of God, and so forth. Others declare the perfection of subsistence, as these, Son of God, and the Express Image of His person, and Messenger of great counsel, Wonderful ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 151, footnote 3 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book III. (HTML)
Chapter XVI. The Father is holy, and likewise the Son and the Spirit, and so They are honoured in the same Trisagion: nor can we speak more worthily of God than by calling Him Holy; whence it is clear that we must not derogate from the dignity of the Holy Spirit. In Him is all which pertains to God, since in baptism He is named with the Father and the Son, and the Father has given to Him to be greater than all, nor can any one deprive Him of this. And so from the very passage of St. John which heretics used against His dignity, the equality of the Trinity and the Unity of the Godhead is established. Lastly, after explaining how the Son receives from the Father, St. Ambrose shows how various heresies are refuted by the passage cited. (HTML)
114. So, then, if we attend diligently, we comprehend here also the oneness of the Divine Power. He says: “That which My Father hath given unto Me is greater than all, and no one is able to snatch them out of My Father’s hand. I and the Father are One.”[John 10:29-30] For if we rightly showed above that the Holy Spirit is the Hand of the Father, the same is certainly the Hand of the Father which is the Hand of the Son, since the Same is the Spirit of the Father Who is the Spirit of the Son. Therefore whosoever of us receives eternal life in this Name of the Trinity, as he is not torn from the Father; so he is not torn from the Son, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 152, footnote 6 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book III. (HTML)
Chapter XVII. St. Ambrose shows by instances that the places in which those words were spoken help to the understanding of the words of the Lord; he shows that Christ uttered the passage quoted from St. John in Solomon's porch, by which is signified the mind of a wise man, for he says that Christ would not have uttered this saying in the heart of a foolish or contentious man. He goes on to say that Christ is stoned by those who believe not these words, and as the keys of heaven were given to Peter for his confession of them, so Iscariot, because he believed not the same, perished evilly. He takes this opportunity to inveigh against the Jews who bought the Son of God and sold Joseph. He explains the price paid for each mystically; and having (HTML)
121. Let us, therefore, hear what the Word of God, walking in the heart of the wise and peaceful, says: “I and My Father are One.”[John 10:30] He will not say this in the breast of the unquiet and foolish, for “the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him.” The narrow breasts of sinners do not take in the greatness of the faith. Lastly, the Jews hearing, “I and the Father are One, took up stones to stone Him.”
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 203, footnote 3 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter I. The author distinguishes the faith from the errors of Pagans, Jews, and Heretics, and after explaining the significance of the names “God” and “Lord,” shows clearly the difference of Persons in Unity of Essence. In dividing the Essence, the Arians not only bring in the doctrine of three Gods, but even overthrow the dominion of the Trinity. (HTML)
9. Moreover, Christ Himself saith: “I and the Father are One.”[John 10:30] “One,” said He, that there be no separation of power and nature; but again, “ We are, ” that you may recognize Father and Son, forasmuch as the perfect Father is believed to have begotten the perfect Son, and the Father and the Son are One, not by confusion of Person, but by unity of nature.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 207, footnote 2 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter V. The various blasphemies uttered by the Arians against Christ are cited. Before these are replied to, the orthodox are admonished to beware of the captious arguments of philosophers, forasmuch as in these especially did the heretics put their trust. (HTML)
40. Furthermore, the Arians deny that in Godhead He is One with the Father. Let them annul the Gospel, then, and silence the voice of Christ. For Christ Himself has said: “I and the Father are one.”[John 10:30] It is not I who say this: Christ has said it. Is He a deceiver, that He should lie? Is He unrighteous, that He should claim to be what He never was? But of these matters we will deal severally, at greater length, in their proper place.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 219, footnote 7 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter XVII. That Christ is very God is proved from the fact that He is God's own Son, also from His having been begotten and having come forth from God, and further, from the unity of will and operation subsisting in Father and Son. The witness of the apostles and of the centurion--which St. Ambrose sets over against the Arian teaching--is adduced, together with that of Isaiah and St. John. (HTML)
111. But if the Arians acknowledge not the Son’s nature, if they believe not the Scriptures, let them at least believe the mighty works. To whom doth the Father say, “Let us make man?” save to Him Whom He knew to be His true Son? In Whom, save in one who was true, could He recognize His Image? The son by adoption is not the same as the true Son; nor would the Son say, “I and the Father are one,”[John 10:30] if He, being Himself not true, were measuring Himself with One Who is true. The Father, therefore, says, “Let us make.” He Who spake is true; can He, then, Who made be not true? Shall the honour rendered to Him Who speaks be withheld from Him Who makes?
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 233, footnote 3 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book II. (HTML)
Chapter VIII. Christ's saying, “The Father is greater than I,” is explained in accordance with the principle just established. Other like sayings are expounded in like fashion. Our Lord cannot, as touching His Godhead, be called inferior to the Father. (HTML)
73. And how, indeed, hath He any greater than Himself Who is one with the Father in Godhead?[John 10:30] Where there is unity, there is no dissimilarity, whereas between greater and less there is a distinction. The teaching, therefore, of the instance from Scripture before us, with regard to the Father and the Son, is that neither is the Father greater, nor hath the Son any that is above Him, inasmuch as in Father and Son there is no difference of Godhead parting them, but one majesty.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 246, footnote 2 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book III. (HTML)
Chapter III. That the Father and the Son must not be divided is proved by the words of the Apostle, seeing that it is befitting to the Son that He should be blessed, only Potentate, and immortal, by nature, that is, and not by grace, as even the angels themselves are immortal, and that He should dwell in the unapproachable light. How it is that the Father and the Son are alike and equally said to be “alone.” (HTML)
23. On earth, the Son is not without[John 10:30] the Father, and thou thinkest that the Father is without the Son in heaven? The Son is in the flesh—(when I say “He is in the flesh” or “He is on earth,” I speak as though we lived in the days whose story is in the Gospel, for now we no longer know Christ “after the flesh”)—He is in the flesh, and He is not alone, as it is written: “And I am not alone, because the Father is with Me,” and think you that the Father dwells alone in the Light?
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 301, footnote 11 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter XI. We must refer the fact that Christ is said to speak nothing of Himself, to His human nature. After explaining how it is right to say that He hears and sees the Father as being God, He shows conclusively, by a large number of proofs, that the Son of God is not a creature. (HTML)
142. Lastly, that thou mayest understand the unity, the Saviour in speaking of His sheep says: “No man is able to pluck them out of My hand. My Father Which gave them to Me is greater than all, and no man is able to pluck them out of My Father’s hand. I and My Father are one.”[John 10:28-30]
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 313, footnote 5 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter XVIII. Wishing to give a reason for the Lord's answer to the apostles, he assigns the one received to Christ's tenderness. Then when another reason is supplied by others he confesses that it is true; for the Lord spoke it by reason of His human feelings. Hence he gathers that the knowledge of the Father and the Son is equal, and that the Son is not inferior to the Father. After having set beside the text, in which He is said to be inferior, another whereby He is declared to be equal, he censures the rashness of the Arians in judging about the Son, and shows that whilst they wickedly make Him to be inferior, He is rightly called a Stone by Himself. (HTML)
224. It is written, they say: “For the Father is greater than I.” It is also written: “He thought it not robbery to be equal with God.” It is written again that the Jews wished to kill Him, because He said He was the Son of God, making Himself equal with God. It is written: “I and My Father are one.”[John 10:30] They read “one,” they do not read “many.” Can He then be both inferior and equal in the same Nature? Nay, the one refers to His Godhead, the other to His flesh.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 435, footnote 8 (Image)
Ambrose: Select Works and Letters
Selections from the Letters of St. Ambrose. (HTML)
Sermon Against Auxentius on the Giving Up of the Basilicas. (HTML)
CCEL Footnote 3511 (In-Text, Margin)
... the church I only know of one Image, that is the Image of the unseen God, of Which God has said: “Let us make man in Our image and Our likeness;” that Image of Which it is written, that Christ is the Brightness of His glory and the Image of His Person. In that Image I perceive the Father, as the Lord Jesus Himself has said: “He that seeth Me seeth the Father.” For this Image is not separated from the Father, which indeed has taught me the unity of the Trinity, saying: “I and My Father are One,”[John 10:30] and again: “All things that the Father hath are Mine.” Also of the Holy Spirit, saying that the Spirit is Christ’s, and has received of Christ, as it is written: “He shall receive of Mine, and shall declare it unto you.”
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 41, footnote 8 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Letters. (HTML)
To Flavian commonly called “the Tome.” (HTML)
CCEL Footnote 287 (In-Text, Margin)
... instances, it is not part of the same nature to be moved to tears of pity for a dead friend, and when the stone that closed the four-days’ grave was removed, to raise that same friend to life with a voice of command: or, to hang on the cross, and turning day to night, to make all the elements tremble: or, to be pierced with nails, and yet open the gates of paradise to the robber’s faith: so it is not part of the same nature to say, “I and the Father are one,” and to say, “the Father is greater than I[John 10:30].” For although in the Lord Jesus Christ God and man is one person, yet the source of the degradation, which is shared by both, is one, and the source of the glory, which is shared by both, is another. ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 60, footnote 9 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Letters. (HTML)
To the Clergy and People of the City of Constantinople. (HTML)
CCEL Footnote 398 (In-Text, Margin)
... Christ the Son of God, true God, born of God the Father without any beginning in time, and likewise true Man, born of a human Mother, at the ordained fulness of time, and we say that His Manhood, whereby the Father is the greater, does not in anything lessen that nature whereby He is equal with the Father. But these two natures form one Christ, Who has said most truly both according to His Godhead: “I and the Father are one[John 10:30],” and according to His manhood “the Father is greater than I.” This true and indestructible Faith, dearly-beloved, which alone makes us true Christians, and which, as we hear with approval, you are defending with loyal zeal and praiseworthy ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 60, footnote 10 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Letters. (HTML)
To the Clergy and People of the City of Constantinople. (HTML)
CCEL Footnote 399 (In-Text, Margin)
... class="sc">God, born of God the Father without any beginning in time, and likewise true Man, born of a human Mother, at the ordained fulness of time, and we say that His Manhood, whereby the Father is the greater, does not in anything lessen that nature whereby He is equal with the Father. But these two natures form one Christ, Who has said most truly both according to His Godhead: “I and the Father are one,” and according to His manhood “the Father is greater than I[John 10:30].” This true and indestructible Faith, dearly-beloved, which alone makes us true Christians, and which, as we hear with approval, you are defending with loyal zeal and praiseworthy affection, hold fast and maintain boldly. And since, besides ... renewing man in His manhood, but enduring unchangeable in Himself. For the Godhead which is His in common with the Father underwent no loss of omnipotence, nor did the “form of a slave” do despite to the “form of God,” because the supreme and eternal Essence, which lowered Itself for the salvation of mankind, transferred us into Its glory, but did not cease to be what It was. And hence when the Only-begotten of God confesses Himself less than the Father[John 10:30], and yet calls Himself equal with Him, He demonstrates the reality of both forms in Himself: so that the inequality proves the human nature, and the equality the Divine. ... unchangeable in Himself. For the Godhead which is His in common with the Father underwent no loss of omnipotence, nor did the “form of a slave” do despite to the “form of God,” because the supreme and eternal Essence, which lowered Itself for the salvation of mankind, transferred us into Its glory, but did not cease to be what It was. And hence when the Only-begotten of God confesses Himself less than the Father, and yet calls Himself equal with Him[John 10:30], He demonstrates the reality of both forms in Himself: so that the inequality proves the human nature, and the equality the Divine. The Lord Jesus does, indeed, say to His disciples, as was read in the Gospel lection, “if ye loved Me, ye would assuredly rejoice, because I go to the Father, because the Father is greater than I[John 10:30];” but those ears, which have often heard the words, “I and the Father are One,” and “He that sees Me, sees the Father also,” accept the saying without supposing a difference of Godhead or understanding it of that Essence which they know to be co-eternal and of the same nature with the Father. Man’s uplifting, therefore, in the Incarnation of the Word, is commended to the holy Apostles ... The Lord Jesus does, indeed, say to His disciples, as was read in the Gospel lection, “if ye loved Me, ye would assuredly rejoice, because I go to the Father, because the Father is greater than I;” but those ears, which have often heard the words, “I and the Father are One[John 10:30],” and “He that sees Me, sees the Father also,” accept the saying without supposing a difference of Godhead or understanding it of that Essence which they know to be co-eternal and of the same nature with the Father. Man’s uplifting, therefore, in the Incarnation of the Word, is commended to the holy Apostles also, and they, who were distressed at ... The Lord Jesus does, indeed, say to His disciples, as was read in the Gospel lection, “if ye loved Me, ye would assuredly rejoice, because I go to the Father, because the Father is greater than I;” but those ears, which have often heard the words, “I and the Father are One,” and “He that sees Me, sees the Father also[John 10:30],” accept the saying without supposing a difference of Godhead or understanding it of that Essence which they know to be co-eternal and of the same nature with the Father. Man’s uplifting, therefore, in the Incarnation of the Word, is commended to the holy Apostles also, and they, who were distressed at the announcement of the ... ... a wise architect have laid the foundation. And there he defined the foundation and made it clear, for he said as follows:— No man can lay other foundation than that which is laid, which is Jesus Christ. And that Christ furthermore dwells in that building is the word that was written above—that of Jeremiah who called men temples and said of God that He dwelt in them. And the Apostle said:— The Spirit of Christ dwelleth in you. And our Lord said:— I and My Father are one.[John 10:30] And therefore that word is accomplished, that Christ dwells in men, namely, in those who believe on Him, and He is the foundation on which is reared up the whole building. ... Christ dwelleth among men. He is sufficient above and beneath, by the wisdom of His Father. And He dwells in many, though He is one, and all the faithful each by each He overshadows from Himself, and fails not, as it is written:— I will divide Him among many. And though He is divided among many, yet He sits at the right hand of His Father. And He is in us and we are in Him, as He said:— Ye are in Me and I am in you. And in another place He said:— I and Father are one.[John 10:30]Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 139, footnote 7 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Feast of the Nativity, VII. (HTML)
CCEL Footnote 811 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 139, footnote 8 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Feast of the Nativity, VII. (HTML)
CCEL Footnote 812 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 192, footnote 8 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On Whitsuntide, III. (HTML)
CCEL Footnote 1157 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 193, footnote 1 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On Whitsuntide, III. (HTML)
CCEL Footnote 1158 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 193, footnote 2 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On Whitsuntide, III. (HTML)
CCEL Footnote 1159 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 347, footnote 4 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Aphrahat: Select Demonstrations. (HTML)
Of Faith. (HTML)
CCEL Footnote 656 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 370, footnote 5 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Aphrahat: Select Demonstrations. (HTML)
Of Monks. (HTML)
CCEL Footnote 921 (In-Text, Margin)