Early Church Fathers Scripture Index : Texts
John 12:46
There are 9 footnotes for this reference.
Ante-Nicene Fathers, Volume 9, page 106, 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 XLI. (HTML)
CCEL Footnote 2816 (In-Text, Margin)
[7] And many of the rulers also believed on him; but because of the Pharisees they [8] were not confessing him, lest they be put out of the synagogue: and they loved [9] the praise of men more than the praising of God. And Jesus cried and said, [10] Whosoever believeth in me, believeth not in me, but in him that sent me. And [11] whosoever seeth me hath seen him that sent me.[John 12:46] I am come a light into the [12] world, and so every one that believeth in me abideth not in the darkness. And whosoever heareth my sayings, and keepeth them not, I judge him not: for I came [13] not to judge the world, but to give the world life. Whosoever wrongeth me, and receiveth not my sayings, there ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 29, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book I (HTML)
Unless Infants are Baptized, They Remain in Darkness. (HTML)
CCEL Footnote 321 (In-Text, Margin)
“I am come,” says Christ, “a light into the world, that whosoever believeth on me should not abide in darkness.”[John 12:46] Now what does this passage show us, but that every person is in darkness who does not believe on Him, and that it is by believing on Him that he escapes from this permanent state of darkness? What do we understand by the darkness but sin? And whatever else it may embrace in its meaning, at any rate he who believes not in Christ will “abide in darkness,”—which, of course, is a penal state, not, as the darkness of the night, necessary ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 30, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book I (HTML)
What ‘Lighteth’ Means. (HTML)
CCEL Footnote 329 (In-Text, Margin)
... innate and, so to speak, implanted), by the term illumination, as if it were the creation of an inner eye, then it cannot be denied that it is made when the soul is created; and there is no absurdity in supposing this to take place when the human being comes into the world. But yet, although his eye is now created, he himself must needs remain in darkness, if he does not believe in Him who said: “I am come a Light into the world, that whosoever believeth on me should not abide in darkness.”[John 12:46] And that this takes place in the case of infants, through the sacrament of baptism, is not doubted by mother Church, which uses for them the heart and mouth of a mother, that they may be imbued with the sacred mysteries, seeing that they cannot as ...
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 1, Volume 6, page 529, 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 4175 (In-Text, Margin)
1. is it, Brethren, which we have heard the Lord saying, “He that believeth on Me, believeth not on Me, but on Him that sent Me”? It is good for us to believe on Christ, especially seeing that He hath also Himself expressly said this which ye have now heard, that is, that “He had come a Light into the world, and whosoever believeth on Him shall not walk in darkness, but shall have the light of life.”[John 12:46] Good then it is to believe on Christ; and a great evil it is not to believe on Christ. But because Christ the Son is, Whatsoever He is, of the Father, but the Father is not of the Son, but is the Father of the Son; He recommends to us indeed faith in Himself, but refers the honour to His ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 439, 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 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)
... utterances also belong to the Son. And hence the same John says, ‘He that hath seen Me, hath seen Him that sent Me,’ and, ‘He that receiveth Me, receiveth Him that sent Me;’ and, ‘I am come a light into the world, that whosoever believeth in Me, should not abide in darkness. And, if any one hear My words and observe them not, I judge him not; for I came not to judge the world, but to save the world. The word which he shall hear, the same shall judge him in the last day, because I go unto the Father[John 12:46-48].’ The preaching, He says, judges him who has not observed the commandment; ‘for if,’ He says, ‘I had not come and spoken unto them, they had not had sin; but now they shall have no cloke,’ He says, having heard My words, through which those who ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 226, footnote 7 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book II. (HTML)
Chapter II. The goodness of the Son of God is proved from His works, namely, His benefits that He showed towards the people of Israel under the Old Covenant, and to Christians under the New. It is to one's own interest to believe in the goodness of Him Who is one's Lord and Judge. The Father's testimony to the Son. No small number of the Jewish people bear witness to the Son; the Arians therefore are plainly worse than the Jews. The words of the Bride, declaring the same goodness of Christ. (HTML)
24. Is He not good, Who exalted earth to heaven, so that, just as the bright companies of stars reflect His glory in the sky, as in a glass, so the choirs of apostles, martyrs, and priests, shining like glorious stars, might give light throughout the world.[John 12:46]
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 300, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter X. The Arians openly take sides with the heathen in attacking the words: “He that believeth on Me, believeth not on Me,” etc. The true meaning of the passage is unfolded; and to prevent us from believing that the Lord forbade us to have faith in Him, it is shown how He spoke at one time as God, at another as Man. After bringing forward examples of various results of that faith, he shows that certain other passages also must be taken in the same way. (HTML)
121. Nor is it right to believe that He denied we were to believe on Him, since He Himself said: “That whosoever believeth on Me should not abide in darkness;”[John 12:46] and in another place again: “For this is the will of My Father that sent Me, that every one that seeth the Son, and believeth on Him, may have eternal life;” and again: “Ye believe in God, believe also in Me.”