Early Church Fathers Scripture Index : Texts
John 14:11
There are 20 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 546, footnote 1 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book V (HTML)
Chapter XVIII.—God the Father and His Word have formed all created things (which They use) by Their own power and wisdom, not out of defect or ignorance. The Son of God, who received all power from the Father, would otherwise never have taken flesh upon Him. (HTML)
CCEL Footnote 4604 (In-Text, Margin)
... very heretics do acknowledge that He was crucified. How, then, could the fruit of ignorance and defect sustain Him who contains the knowledge of all things, and is true and perfect? Or how could that creation which was concealed from the Father, and far removed from Him, have sustained His Word? And if this world were made by the angels (it matters not whether we suppose their ignorance or their cognizance of the Supreme God), when the Lord declared, “For I am in the Father, and the Father in Me,”[John 14:11] how could this workmanship of the angels have borne to be burdened at once with the Father and the Son? How, again, could that creation which is beyond the Pleroma have contained Him who contains the entire Pleroma? Inasmuch, then, as all these ...
Ante-Nicene Fathers, Volume 3, page 603, footnote 8 (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 7854 (In-Text, Margin)
... things with the Father; and what He has been commanded by the Father, that also does He speak. And it is not His own will, but the Father’s, which He has accomplished, which He had 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;”[John 14:11] 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.” This will be the prolation, taught by the truth, the guardian of the ...
Ante-Nicene Fathers, Volume 3, page 620, footnote 15 (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 8106 (In-Text, Margin)
... with the Son, by saying, “He who seeth me seeth the Father,” how is it that He adds immediately afterwards, “Believest thou not that I am in the Father, and the Father in me?” He ought rather to have said: “Believest thou not that I am the Father?” With what view else did He so emphatically dwell on this point, if it were not to clear up that which He wished men to understand—namely, that He was the Son? And then, again, by saying, “Believest thou not that I am in the Father, and the Father in me,”[John 14:11] He laid the greater stress on His question on this very account, that He should not, because He had said, “He that hath seen me, hath seen the Father,” be supposed to be the Father; because He had never wished Himself to be so regarded, having ...
Ante-Nicene Fathers, Volume 4, page 644, footnote 5 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VIII (HTML)
Chapter XII (HTML)
... 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,” 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.”[John 14:11] And if any should from these words be afraid of our going over to the side of those who deny that the Father and the Son are two persons, let him weigh that passage, “And the multitude of them that believed were of one heart and of one soul,” that ...
Ante-Nicene Fathers, Volume 5, page 130, footnote 9 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book IX. (HTML)
The Personal History of Callistus; His Occupation as a Banker; Fraud on Carpophorus; Callistus Absconds; Attempted Suicide; Condemned to the Treadmill; Re-Condemnation by Order of the Prefect Fuscianus; Banished to Sardinia; Release of Callistus by the Interference Of Marcion; Callistus Arrives at Rome; Pope Victor Removes Callistus to Antium; Return of Callistus on Victor's Death; Zephyrinus Friendly to Him; Callistus Accused by Sabellius; Hippolytus' Account of the Opinions of Callistus; The Callistian School at Rome, and Its Practices; This Sect in Existence in Hippolytus' Time. (HTML)
... indivisible spirit. And he maintains that the Father is not one person and the Son another, but that they are one and the same; and that all things are full of the Divine Spirit, both those above and those below. And he affirms that the Spirit, which became incarnate in the virgin, is not different from the Father, but one and the same. And he adds, that this is what has been declared by the Saviour: “Believest thou not that I am in the Father, and the Father in me?”[John 14:11] For that which is seen, which is man, he considers to be the Son; whereas the Spirit, which was contained in the Son, to be the Father. “For,” says (Callistus), “I will not profess belief in two Gods, Father and Son, but in one. For the ...
Ante-Nicene Fathers, Volume 7, page 365, footnote 2 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Dionysius (HTML)
Against the Sabellians (HTML)
CCEL Footnote 2343 (In-Text, Margin)
... neither are they less to be blamed who think that the Son was a creation, and decided that the Lord was made just as one of those things which really were made; whereas the divine declarations testify that He was begotten, as is fitting and proper, but not that He was created or made. It is therefore not a trifling, but a very great impiety, to say that the Lord was in any wise made with hands. For if the Son was made, there was a time when He was not; but He always was, if, as He Himself declares,[John 14:11] He is undoubtedly in the Father. And if Christ is the Word, the Wisdom, and the Power,—for the divine writings tell us that Christ is these, as ye yourselves know,—assuredly these are powers of God. Wherefore, if the Son was made, there was a time ...
Ante-Nicene Fathers, Volume 9, page 113, footnote 51 (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 3153 (In-Text, Margin)
... Father: and from henceforth ye know him, [36] and have seen him. Philip said unto him, Our Lord, shew us the Father, and it sufficeth [37] us. Jesus said unto him, Have I been all this time with you, and dost thou not know me, Philip? whosoever hath seen me hath seen the Father; how then sayest [38] thou, Shew us the Father? Believest thou not that I am in my Father, and my Father in me? and the saying that I say, I say not of myself: but my Father who dwelleth in [39] me, he doeth these deeds.[John 14:11] Believe that I am in my Father, and my Father in me: [40] [Arabic, p. 173] or else believe for the sake of the deeds. Verily, verily, I say unto you, Whosoever believeth in me, the deeds that I do shall he do also; and [41] more than that shall he ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 129, footnote 1 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
He instructs us that there is a kind of trinity discernible in man, who is the image of God, viz. the mind, and the knowledge by which the mind knows itself, and the love wherewith it loves both itself and its own knowledge; these three being mutually equal and of one essence. (HTML)
That These Three are Several in Themselves, and Mutually All in All. (HTML)
... loves and knows itself. But in what way all are in all, we have already shown above; since the mind loves itself as a whole, and knows itself as a whole, and knows its own love wholly, and loves its own knowledge wholly, when these three things are perfect in respect to themselves. Therefore these three things are marvellously inseparable from each other, and yet each of them is severally a substance, and all together are one substance or essence, whilst they are mutually predicated relatively.[John 14:10-11]
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 326, 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)
Objections Continued. Whether is the Unoriginate one or two? Inconsistent in Arians to use an unscriptural word; necessary to define its meaning. Different senses of the word. If it means 'without Father,' there is but One Unoriginate; if 'without beginning or creation,' there are two. Inconsistency of Asterius. 'Unoriginate' a title of God, not in contrast with the Son, but with creatures, as is 'Almighty,' or 'Lord of powers.' 'Father' is the truer title, as not only Scriptural, but implying a Son, and our adoption as sons. (HTML)
... has various senses; so that, when a man is asked concerning it, his mind is carried about to many ideas; but the word Father is simple and scriptural, and more accurate, and only implies the Son. And ‘Unoriginate’ is a word of the Greeks, who know not the Son; but ‘Father’ has been acknowledged and vouchsafed by our Lord. For He, knowing Himself whose Son He was, said, ‘I am in the Father, and the Father is in Me;’ and, ‘He that hath seen Me, hath seen the Father,’ and ‘I and the Father are One[John 14:11];’ but nowhere is He found to call the Father Unoriginate. Moreover, when He teaches us to pray, He says not, ‘When ye pray, say, O God Unoriginate,’ but rather, ‘When ye pray, say, Our Father, which art in heaven.’ And it was His will that the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 531, footnote 10 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
For 338. Coss. Ursus and Polemius; Præf. the same Theodorus, of Heliopolis, and of the Catholics. After him, for the second year, Philagrius; Indict. xi; Easter-day, vii Kal. Ap. xxx Phamenoth; Moon 18½; Æra Dioclet. 54. (HTML)
10. I know indeed, that when these things are spoken, they will gnash their teeth upon us, with the devil who stirs them up, since they are troubled by the declaration of the true glory concerning the Redeemer. But the Lord, Who always has scoffed at the devil, does the same even now, saying, ‘I am in the Father, and the Father in Me[John 14:11].’ This is the Lord, Who is manifested in the Father, and in Whom also the Father is manifested; Who, being truly the Son of the Father, at last became incarnate for our sakes, that He might offer Himself to the Father in our stead, and redeem us through His oblation and sacrifice. This is He Who once brought the people of old ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 105, footnote 19 (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)
... thus contrasts with the eternal and unending is perishable and temporary. But we, even when we are told that God “only hath immortality,” understand by “immortality” the Son. For life is immortality, and the Lord is that life, Who said, “I am the Life.” And if He be said to dwell “in the light that no man can approach unto,” again we make no difficulty in understanding that the true Light, unapproachable by falsehood, is the Only-begotten, in Whom we learn from the Truth itself that the Father is[John 14:11]. Of these opinions let the reader choose the more devout, whether we are to think of the Only-begotten in a manner worthy of the Godhead, or to call Him, as heresy prescribes, perishable and temporary.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 68, footnote 10 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Words, the Only-Begotten Son of God, Begotten of the Father Very God Before All Ages, by Whom All Things Were Made. (HTML)
CCEL Footnote 1303 (In-Text, Margin)
... thou receive yet a third testimony to Christ’s Godhead? Hear Esaias saying, Egypt hath laboured, and the merchandise of Ethiopia: and soon after, In Thee shall they make supplication, because God is in Thee, and there is no God save Thee. For Thou art God, and we knew it not, the God of Israel, the Saviour. Thou seest that the Son is God, having in Himself God the Father: saying almost the very same which He has said in the Gospels: The Father is in Me, and I am in the Father[John 14:11]. He says not, I am the Father, but the Father is in Me, and I am in the Father. And again He said not, I and the Father am one, but, I and the Father am one, that we should neither separate them, nor make a confusion of Son-Father. One ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 141, footnote 5 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To his Brother Gregory, concerning the difference between οὐσία and ὑπόστασις. (HTML)
CCEL Footnote 2047 (In-Text, Margin)
... distinction), but gazing at the unbegotten beauty in the Begotten. Just as he who in a polished mirror beholds the reflection of the form as plain knowledge of the represented face, so he, who has knowledge of the Son, through his knowledge of the Son receives in his heart the express image of the Father’s Person. For all things that are the Father’s are beheld in the Son, and all things that are the Son’s are the Father’s; because the whole Son is in the Father and has all the Father in Himself.[John 14:11] Thus the hypostasis of the Son becomes as it were form and face of the knowledge of the Father, and the hypostasis of the Father is known in the form of the Son, while the proper quality which is contemplated therein remains for the plain ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 62, 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)
1. words of the Lord, I in the Father, and the Father in Me[John 14:11], confuse many minds, and not unnaturally, for the powers of human reason cannot provide them with any intelligible meaning. It seems impossible that one object should be both within and without another, or that (since it is laid down that the Beings of whom we are treating, though They do not dwell apart, retain their separate existence and condition) these Beings can reciprocally contain One Another, so that One should permanently envelope, and also be ...
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 14:11]; 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 132, 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)
... the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and ye have not known Me, Philip? He that hath seen Me hath seen the Father also. How sayest thou, Shew us the Father? Dost thou not believe Me, that I am in the Father, and the Father is in Me? The words that I speak unto you I speak not of Myself, but the Father that dwelleth in Me, He doeth His works. Believe Me, that I am in the Father, and the Father in Me; or else believe for the very works’ sake[John 14:6-11]. He Who is the Way leads us not into by-paths or trackless wastes: He Who is the Truth mocks us not with lies; He Who is the Life betrays us not into delusions which are death. He Himself has chosen these winning names to indicate the methods which ...
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 14:9-11]. 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 165, 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)
... step, and let the confidence of our freedom rest at last on the summit of our argument, the true Godhead of Christ. There comes first the mystery of His words, He that hath seen Me, hath seen the Father; and, Do ye not believe Me that I am in the Father and the Father in Me? The words that I say unto you, I speak not from Myself; but the Father abiding in Me, Himself doeth His works. Believe Me that I am in the Father and the Father in Me: or else believe Me for the very works’ sake[John 14:9-11]. At the close of this discourse, teeming with deep mysteries, follows the reply of the disciples, Now know we that Thou knowest all things, and needest not that any man should ask thee: by this we believe that Thou camest forth from God. They ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 11b, footnote 1 (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 I (HTML)
Concerning the Holy Trinity. (HTML)
... For we recognise one God: but only in the attributes of Fatherhood, Sonship, and Procession, both in respect of cause and effect and perfection of subsistence, that is, manner of existence, do we perceive difference. For with reference to the uncircumscribed Deity we cannot speak of separation in space, as we can in our own case. For the subsistences dwell in one another, in no wise confused but cleaving together, according to the word of the Lord, I am in the father, and the father in Me[John 14:11]: nor can one admit difference in will or judgment or energy or power or anything else whatsoever which may produce actual and absolute separation in our case. Wherefore we do not speak of three Gods, the Father, the Son, and the Holy Spirit, but ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 205, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter III. By evidence gathered from Scripture the unity of Father and Son is proved, and firstly, a passage, taken from the Book of Isaiah, is compared with others and expounded in such sort as to show that in the Son there is no diversity from the Father's nature, save only as regards the flesh; whence it follows that the Godhead of both Persons is One. This conclusion is confirmed by the authority of Baruch. (HTML)
25. So again, when you read, “The Lord rained from the Lord,” acknowledge the unity of Godhead, for unity in operation doth not allow of more than one individual God, even as the Lord Himself has shown, saying: “Believe Me, that I am in the Father, and the Father in Me: or believe Me for the very works’ sake.”[John 14:11] Here, too, we see that unity of Godhead is signified by unity in operation.