Early Church Fathers Scripture Index : Texts
John 12:27
There are 20 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 327, footnote 7 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book I (HTML)
Chapter VIII.—How the Valentinians pervert the Scriptures to support their own pious opinions. (HTML)
CCEL Footnote 2757 (In-Text, Margin)
... passions which she endured were indicated by the Lord upon the cross. Thus, when He said, “My God, my God, why hast Thou forsaken Me?” He simply showed that Sophia was deserted by the light, and was restrained by Horos from making any advance forward. Her anguish, again, was indicated when He said, “My soul is exceeding sorrowful, even unto death;” her fear by the words, “Father, if it be possible, let this cup pass from Me;” and her perplexity, too, when He said, “And what I shall say, I know not.”[John 12:27]
Ante-Nicene Fathers, Volume 3, page 618, footnote 17 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Praxeas. (HTML)
More Passages from the Same Gospel in Proof of the Same Portion of the Catholic Faith. Praxeas' Taunt of Worshipping Two Gods Repudiated. (HTML)
CCEL Footnote 8074 (In-Text, Margin)
... brother from the dead, the Lord looked up to heaven, and, addressing the Father, said—as the Son, of course: “Father, I thank Thee that Thou always hearest me; it is because of these crowds that are standing by that I have spoken to Thee, that they may believe that Thou hast sent me.” But in the trouble of His soul, (on a later occasion,) He said: “What shall I say? Father, save me from this hour: but for this cause is it that I am come to this hour; only, O Father, do Thou glorify Thy name”[John 12:27-28] —in which He spake as the Son. (At another time) He said: “I am come in my Father’s name.” Accordingly, the Son’s voice was indeed alone sufficient, (when addressed) to the Father. But, behold, with an abundance (of evidence) the Father from heaven ...
Ante-Nicene Fathers, Volume 4, page 289, footnote 1 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book II (HTML)
On the Soul (Anima). (HTML)
... dogmatic manner, but simply as opinions, treated in the style of investigation and discussion. Let the reader take this also into consideration, that it is observed with regard to the soul of the Saviour, that of those things which are written in the Gospel, some are ascribed to it under the name of soul, and others under that of spirit. For when it wishes to indicate any suffering or perturbation affecting Him, it indicates it under the name of soul; as when it says, “Now is My soul troubled;”[John 12:27] and, “My soul is sorrowful, even unto death;” and, “No man taketh My soul from Me, but I lay it down of Myself.” Into the hands of His Father He commends not His soul, but His spirit; and when He says that the flesh is weak, He does not say that the ...
Ante-Nicene Fathers, Volume 4, page 378, footnote 6 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
IV (HTML)
Sections 24-End translated from the Latin. (HTML)
... soul resembling our souls indeed in nature, but in will and power resembling Himself, and such as might unfailingly accomplish all the desires and arrangements of the “word” and “wisdom.” Now, that He had a soul, is most clearly shown by the Saviour in the Gospels, when He said, “No man taketh my life from me, but I lay it down of myself. I have power to lay down my life, and I have power to take it again.” And again, “My soul is sorrowful even unto death.” And again, “Now is my soul troubled.”[John 12:27] For the “Word” of God is not to be understood to be a “sorrowful and troubled” soul, because with the authority of divinity He says, “I have power to lay down my life.” Nor yet do we assert that the Son of God was in that soul as he was in the soul ...
Ante-Nicene Fathers, Volume 6, page 52, footnote 6 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Gregory Thaumaturgus. (HTML)
Dubious or Spurious Writings. (HTML)
Twelve Topics on the Faith. (HTML)
Topic XII. (HTML)
Wherefore, when it is said that He was “troubled in spirit,”[John 12:27] that “He was sorrowful in soul,” that “He was wounded in body,” He places before us designations of susceptibilities proper to our constitution, in order to show that He was made man in the world, and had His conversation with men, yet without sin. For He was born in Bethlehem according to the flesh, in a manner meet for Deity, the angels of heaven recognising Him as their Lord, and hymning as their God Him who was then wrapped in swaddling-clothes in a manger, and ...
Ante-Nicene Fathers, Volume 9, page 104, footnote 29 (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 XL. (HTML)
CCEL Footnote 2730 (In-Text, Margin)
... said unto them, The hour is come nigh, in which the Son of man is to be glorified. [9] Verily, verily, I say unto you, A grain of wheat, if it fall not and die in the [10] earth, remaineth alone; but if it die, it beareth much fruit. He that loveth his life destroyeth it; and he that hateth his life in this world shall keep it unto the life eternal. [11] If a man serve me, he will follow me; and where I am, there shall my servant be [12] also: and whosoever serveth me, the Father will honour him.[John 12:27] Now is my soul troubled: [Arabic, p. 151] and what shall I say? My Father, deliver me from this hour. But [13] for this cause came I unto this hour. My Father, glorify thy name. And a [14] voice was heard from heaven, I have glorified it, and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 168, footnote 4 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book II (HTML)
Of the Harmony in Respect of the Order of Narration Subsisting Between Matthew and the Other Two Evangelists in the Accounts Given of the Occasion on Which He Foretold the Destruction of the Temple. (HTML)
CCEL Footnote 1188 (In-Text, Margin)
... destruction of the temple. In like manner, Luke first states the question which was propounded regarding Christ, as to how He was the son of David, and then mentions a few of the words which were spoken in cautioning them against the hypocrisy of the Pharisees. Thereafter he proceeds, as Mark does, to tell the story of the widow who cast the two mites into the treasury. And finally he appends the statement, which appears also in Matthew and Mark, on the subject of the destined overthrow of the temple.[John 12:20-50]
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 233, footnote 9 (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 1658 (In-Text, Margin)
... Lord’s discourses, he does not cease to ascend to the sublimer and more extended utterances of which, from this point also, He delivered Himself. For he inserts a lofty address which the Lord spoke on the occasion when, through Philip and Andrew, the Gentiles expressed their desire to see Him, and which is introduced by none of the other evangelists. There, too, he reports the remarkable words which were spoken again on the subject of the light which enlightens and makes men the children of light.[John 12:20-50] Thereafter, in connection with the Supper itself, of which none of the evangelists has failed to give us some notice, how affluent and how lofty are those words of Jesus which John records, but which the others have passed over in silence! I may ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 28, footnote 3 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Counter-statements of Theodoret. (HTML)
CCEL Footnote 188 (In-Text, Margin)
... that the Son of God is inferior, a creature, made, and a servant. To whom then are we, hold ing as we do the opposite opinion to theirs, and confessing the Son to be of one substance and co-eternal with God the Father, Creator of the Universe, Maker, Beautifier, Ruler, and Governor, All-wise, Almighty, or rather Himself, Power, Life and Wisdom, to refer the words “My God, my God why hast thou forsaken me;” or “Father if it be possible let this cup pass from me;” or “Father save me from this hour;”[John 12:27] or “That hour no man knoweth, not even the Son of Man;” and all the other passages spoken and written in lowliness by Him and by the holy apostles about Him? To whom shall we apply the weariness and the sleep? To whom the ignorance and the fear? Who ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 195, 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 Unconfounded. (HTML)
CCEL Footnote 1258 (In-Text, Margin)
... me it is alike an unhallowed thought to split the one Son in two and to gainsay the duality of the natures. But now in truth’s name tell me. Were one of the faction of Arius or Eunomius to endeavour, while disputing with you, to belittle the Son, and to describe Him as less than and inferior to the Father, by the help of all their familiar arguments and citations from the divine Scripture of the text “Father, if it be possible, let this cup pass from me” and that other, “Now is my soul troubled”[John 12:27] and other like passages, how would you dispose of his objections? How could you show that the Son is in no way diminished in dignity by these expressions and is not of another substance, but begotten of the substance of the Father?
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 196, 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 Unconfounded. (HTML)
CCEL Footnote 1264 (In-Text, Margin)
Eran. —Have you not heard the Lord saying “I have power to lay it down, and I have power to take it again.…I lay it down of myself that I might take it again.” And again, “Now is my soul troubled.”[John 12:27] And again, “My soul is exceeding sorrowful even unto death,” and again David’s words as interpreted by Peter “His soul was not left in hell neither did His flesh see corruption.” These and similar passages clearly point out that God the Word assumed not only a body but also a soul.
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 230, footnote 3 (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 1492 (In-Text, Margin)
... its having an immortal nature. On this account the Lord said “Fear not them which kill the body but are not able to kill the soul.” If then we deny that the soul of the Saviour shared death with the body, how could any one accept the blasphemy you and your friends presumptuously promulgate when you dare to say that the divine nature participated in death? This is the more inexcusable when the Lord points out at one time that the body was being offered, at another that the soul was being troubled.[John 12:27]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 314, 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)
To the Monks of Constantinople. (HTML)
CCEL Footnote 2028 (In-Text, Margin)
... impassible. For God the Word was made man not to render the impassible nature passible, but on the passible nature, by means of the Passion, to bestow the boon of impassibility. And the Lord Himself in the holy Gospels at one time says “I have power to lay down my life and I have power to take it again, no man taketh it from me but I lay it down of myself;” “That I may take it again.” And again “Therefore doth my Father love me because I lay down my life for the sheep,” and again “Now is my soul troubled”[John 12:27] “my soul is exceeding sorrowful even unto death” and of His body He says “The bread that I will give is my flesh which I will give for the life of the world,” and when He delivered the divine mysteries and broke the symbol and distributed it, He ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 327, footnote 11 (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 2183 (In-Text, Margin)
The impiety of Sabellius, Photinus, Marcellus, and Paulus, we refute by proving by the evidence of divine Scripture that the Lord Christ was not only man but also eternal God, of one substance with the Father. That He assumed a reasonable soul is stated by our Lord Himself in the words “Now is my soul troubled; and what shall I say? Father save me from this hour; but for this cause came I unto this hour.”[John 12:27] And again “My soul is exceeding sorrowful even unto death.” And in another place “I have power to lay down my soul (life A.V.) and I have power to take it again. No man taketh it from me.” And the angel said to Joseph, “Take the young child and His mother and go into the land of Israel; for ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 343, 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 of certain Easterns, who had been sent to Constantinople, to Bishop Rufus. (HTML)
CCEL Footnote 2292 (In-Text, Margin)
What blasphemy follows on these statements it is not difficult to perceive. There is introduced a confusion of the natures, and to God the Word are applied the words “My God, my God, why hast thou forsaken me;” and “Father, if it be possible let this cup pass from me,” the hunger, the thirst, and the strengthening by an angel; His saying “Now is my soul troubled,”[John 12:27] and “my soul is exceeding sorrowful, even unto death,” and all similar passages belonging to the manhood of the Christ. Any one may perceive how these statements correspond with the impiety of Arius and Eunomius; for they, finding themselves unable to establish the difference of substance, connect, as has been ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 408, 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)
Introductory to Texts from the Gospels on the Incarnation. Enumeration of texts still to be explained. Arians compared to the Jews. We must recur to the Regula Fidei. Our Lord did not come into, but became, man, and therefore had the acts and affections of the flesh. The same works divine and human. Thus the flesh was purified, and men were made immortal. Reference to I Pet. iv. 1. (HTML)
... hath given unto Me, shall come to Me.’ On this they observe, ‘If He was, as ye say, Son by nature, He had no need to receive, but He had by nature as a Son.’ “Or how can He be the natural and true Power of the Father, who near upon the season of the passion says, ‘Now is My soul troubled, and what shall I say? Father, save Me from this hour; but for this came I unto this hour. Father, glorify Thy Name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again[John 12:27-28].’ And He said the same another time; ‘Father, if it be possible, let this cup pass from Me;’ and ‘When Jesus had thus said, He was troubled in spirit and testified and said, Verily, verily, I say unto you, that one of you shall betray Me.’” Then ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 424, footnote 13 (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; Twelfthly, Matthew xxvi. 39; John xii. 27, &c. Arian inferences are against the Regula Fidei, as before. He wept and the like, as man. Other texts prove Him God. God could not fear. He feared because His flesh feared. (HTML)
... abolished death by death, and by human means all human evils, so by this so-called terror did He remove our terror, and brought about that never more should men fear death. His word and deed go together. For human were the sayings, ‘Let the cup pass,’ and ‘Why hast Thou forsaken Me?’ and divine the act whereby the Same did cause the sun to fail and the dead to rise. Again He said humanly, ‘Now is My soul troubled;’ and He said divinely, ‘I have power to lay down My life, and power to take it again[John 12:27].’ For to be troubled was proper to the flesh, and to have power to lay down His life and take it again, when He will, was no property of men but of the Word’s power. For man dies, not by his own power, but by necessity of nature and against his ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 70b, footnote 2 (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 III (HTML)
Concerning His Fear. (HTML)
But the holy Athanasius in his discourse against Apollinarius says that He did actually feel fear. “Wherefore the Lord said: Now is My soul troubled[John 12:27]. The ‘now’ indeed means just ‘when He willed,’ but yet points to what actually was. For He did not speak of what was not, as though it were present, as if the things that were said only apparently happened. For all things happened naturally and actually.” And again, after some other matters, he says, “In nowise does His divinity admit passion apart from a suffering body, nor yet does it manifest trouble and pain apart ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 229, footnote 2 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book II. (HTML)
Chapter V. Certain passages from Scripture, urged against the Omnipotence of Christ, are resolved; the writer is also at especial pains to show that Christ not seldom spoke in accordance with the affections of human nature. (HTML)
... howbeit, does He doubt—of Himself, or of the Father? Of Him, surely, Who saith: “Take away from Me,”—being moved as man is moved to doubt. The prophet reckons nothing impossible with God. The prophet doubts not; think you that the Son doubts? Wilt thou put God lower than man? What—God hath doubts of His Father, and is fearful at the thought of death! Christ, then, is afraid—afraid, whilst Peter fears nothing. Peter saith: “I will lay down my life for Thy sake.” Christ saith: “My soul is troubled.”[John 12:27]
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 230, footnote 5 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book II. (HTML)
Chapter VII. The resolution of the difficulty set forth for consideration is again taken in hand. Christ truly and really took upon Him a human will and affections, the source of whatsoever was not in agreement with His Godhead, and which must be therefore referred to the fact that He was at the same time both God and man. (HTML)
55. And what wonder if He grieved for all, Who wept for one? What wonder if, in the hour of death, He is heavy for all, Who wept when at the point to raise Lazarus from the dead? Then, indeed, He was moved by a loving sister’s tears, for they touched His human heart,—here by secret grief He brought it to pass that, even as His death made an end of death, and His stripes healed our scars, so also His sorrow took away our sorrow.[John 12:27]