Early Church Fathers Scripture Index : Texts
John 14:3
There are 9 footnotes for this reference.
Ante-Nicene Fathers, Volume 4, page 583, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VI (HTML)
Chapter XX (HTML)
... and troubles was not at all bowed down by them, but by his contemplation of (divine) things deemed every calamity a light thing, seeing we also have “a great High Priest,” who by the greatness of His power and understanding “has passed through the heavens, even Jesus the Son of God,” who has promised to all that have truly learned divine things, and have lived lives in harmony with them, to go before them to the things that are supra-mundane; for His words are: “That where I go, ye may be also.”[John 14:3] And therefore we hope, after the troubles and struggles which we suffer here, to reach the highest heavens, and receiving, agreeably to the teaching of Jesus, the fountains of water that spring up unto eternal life, and being filled with the rivers ...
Ante-Nicene Fathers, Volume 9, page 113, footnote 36 (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 XLV. (HTML)
CCEL Footnote 3138 (In-Text, Margin)
[29] Then Jesus said unto them, Let not your hearts be troubled: believe in God, [30] and believe in me. The stations in my Father’s house are many, else I should [31] have told you. I go to prepare for you a place.[John 14:3] And if I go to prepare for you a place, I shall return again, and take you unto me: and so where I am, there ye [32, 33] shall be also. And the place that I go ye know, and the way ye know. Thomas said unto him, Our Lord, we know not whither thou goest; and how is the way for [34] us to the knowledge of that? Jesus said unto him, I am the way, and the truth, [35] and the life: and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 226, footnote 6 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus willing to believe not only that the Jewish but that all Gentile prophets wrote of Christ, if it should be proved; but he would none the less insist upon rejecting their superstitions. Augustin maintains that all Moses wrote is of Christ, and that his writings must be either accepted or rejected as a whole. (HTML)
CCEL Footnote 602 (In-Text, Margin)
... people into the promised land, to show that the law given by Moses not to save, but to convince the sinner, cannot lead us into heaven, but only the grace and truth which are by Jesus Christ. This successor was called Osea, and Moses gave him the name of Jesus. Why then did he give him this name when he sent him from the valley of Pharan into the land into which he was to lead the people? The true Jesus says, "If I go and prepare a place for you, I will come again, and receive you unto myself."[John 14:3] I will ask the Jew if the prophet does not show the prophetical meaning of these things when he says, "God shall come from Africa, and the Holy One from Pharan." Does this not mean that the holy God would come with the name of him who came from ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 384, footnote 11 (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)
Texts Explained; Sixthly, Proverbs viii. 22, Continued. Our Lord not said in Scripture to be 'created,' or the works to be 'begotten.' 'In the beginning' means in the case of the works 'from the beginning.' Scripture passages explained. We are made by God first, begotten next; creatures by nature, sons by grace. Christ begotten first, made or created afterwards. Sense of 'First-born of the dead;' of 'First-born among many brethren;' of 'First-born of all creation,' contrasted with 'Only-begotten.' Further interpretation of 'beginning of ways,' and 'for the works.' Why a creature could not redeem; why redemption was necessary at all. Texts which contrast the Word and the works. (HTML)
... saying, ‘Let this be written for another generation, and the people that shall be created shall praise the Lord.’ And again in the twenty-first Psalm, ‘The generation to come shall declare unto the Lord, and they shall declare His righteousness, unto a people that shall be born whom the Lord made.’ For we shall no more hear, ‘In the day that thou eatest thereof, thou shalt surely die,’ but ‘Where I am, there ye’ shall ‘be also;’ so that we may say, ‘We are His workmanship, created unto good works[John 14:3].’ And again, since God’s work, that is, man, though created perfect, has become wanting through the transgression, and dead by sin, and it was unbecoming that the work of God should remain imperfect (wherefore all the saints were praying concerning ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 409, footnote 7 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book II (HTML)
CCEL Footnote 4890 (In-Text, Margin)
28. But when Jovinianus supposes that the many mansions in our Father’s house are churches scattered throughout the world, who can refrain from laughing; since Scripture plainly teaches in John’s Gospel that our Lord was discoursing not of the number of the churches, but of the heavenly mansions, and the eternal tabernacles for which the prophet longed?[John 14:2-3] “In my Father’s house,” He says, “are many mansions: if it were not so, I would have told you; for I go to prepare a place for you. And if I go and prepare a place for you I will come again, and will receive you unto myself, that where I am, there ye may be also.” The place and the mansions which Christ says He would ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 409, footnote 9 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book II (HTML)
CCEL Footnote 4892 (In-Text, Margin)
... mine to give, but it is for them for whom it hath been prepared of my Father.” It is not the Son’s to give; how then is it the Father’s to prepare? There are, He says, prepared in heaven, many different mansions, destined for many different virtues, and they will be awarded not to persons, but to persons’ works. In vain therefore do you ask of me what rests with yourselves, a reward which my Father has prepared for those whose virtues will entitle them to rise to such dignity. Again when He says:[John 14:3] “I will come again, and will receive you unto myself: that where I am, there ye may be also,” He is speaking especially to the apostles, concerning whom it is elsewhere written, “That as I and thou, Father, are one, so they also may be one in us,” ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 303, footnote 3 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter XII. He confirms what has been already said, by the parable of the rich man who went into a far country to receive for himself a kingdom; and shows that when the Son delivers up the kingdom to the Father, we must not regard the fact that the Father is said to put all things in subjection under Him, in a disparaging way. Here we are the kingdom of Christ, and in Christ's kingdom. Hereafter we shall be in the kingdom of God, where the Trinity will reign together. (HTML)
... It is a good thing to be in the kingdom of Christ, so that Christ may be with us; as He Himself says: “Lo I am with you always, even unto the end of the world.” But it is better to be with Christ: “For to depart and be with Christ is far better.” Though we are under sin in this world, Christ is with us, that “by the obedience of one man many may be made just.” And if I escape the sin of this world, I shall begin to be with Christ. And so He says: “I will come again, and receive you unto Myself;”[John 14:3] and further on: “I will that where I am, there ye may be also with Me.”
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 303, footnote 4 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter XII. He confirms what has been already said, by the parable of the rich man who went into a far country to receive for himself a kingdom; and shows that when the Son delivers up the kingdom to the Father, we must not regard the fact that the Father is said to put all things in subjection under Him, in a disparaging way. Here we are the kingdom of Christ, and in Christ's kingdom. Hereafter we shall be in the kingdom of God, where the Trinity will reign together. (HTML)
... with us; as He Himself says: “Lo I am with you always, even unto the end of the world.” But it is better to be with Christ: “For to depart and be with Christ is far better.” Though we are under sin in this world, Christ is with us, that “by the obedience of one man many may be made just.” And if I escape the sin of this world, I shall begin to be with Christ. And so He says: “I will come again, and receive you unto Myself;” and further on: “I will that where I am, there ye may be also with Me.”[John 14:3]
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 369, footnote 11 (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 915 (In-Text, Margin)
... went outside of His nature, He walked in our nature. Let us abide in our nature, that in the day of judgment He may cause us to partake of His nature. Our Lord took from us a pledge when He went, and He left us a pledge of His own when he ascended. He that was without need, because of our need devised this expedient. What was ours was His even from the beginning, but that which was His, who would have given us? But true is that which our Lord promised us:— Where I am there ye also shall be.[John 14:3] For whatsoever He took of ours, is in honour with Him, and (as) a diadem is bound upon His Head. So also that, which of His we have received, we ought to honour. That which is ours is held in honour with Him who was not in our nature: let us honour ...