Early Church Fathers Scripture Index : Texts
John 14:23
There are 23 footnotes for this reference.
Ante-Nicene Fathers, Volume 4, page 242, footnote 5 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book I (HTML)
On God. (HTML)
... can be called worthy of the glory of God, if He be a fire, consuming materials of that kind? But let us reflect that God does indeed consume and utterly destroy; that He consumes evil thoughts, wicked actions, and sinful desires, when they find their way into the minds of believers; and that, inhabiting along with His Son those souls which are rendered capable of receiving His word and wisdom, according to His own declaration, “I and the Father shall come, and We shall make our abode with him?”[John 14:23] He makes them, after all their vices and passions have been consumed, a holy temple, worthy of Himself. Those, moreover, who, on account of the expression “God is a Spirit,” think that He is a body, are to be answered, I think, in the following ...
Ante-Nicene Fathers, Volume 4, page 647, footnote 2 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VIII (HTML)
Chapter XVIII (HTML)
... in the soul which is conformed to the image of the Creator. Thus the Spirit of Christ dwells in those who bear, so to say, a resemblance in form and feature to Himself. And the Word of God, wishing to set this clearly before us, represents God as promising to the righteous, “I will dwell in them, and walk among them; and I will be their God, and they shall be My people.” And the Saviour says, “If any man hear My words, and do them, I and My Father will come to him, and make Our abode with him.”[John 14:23] Let any one, therefore, who chooses compare the altars which I have described with those spoken of by Celsus, and the images in the souls of those who worship the Most High God with the statues of Pheidias, Polycleitus, and such like, and he will ...
Ante-Nicene Fathers, Volume 5, page 639, footnote 12 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Novatian. (HTML)
A Treatise of Novatian Concerning the Trinity. (HTML)
He Proves Also that the Words Spoken to Philip Make Nothing for the Sabellians. (HTML)
CCEL Footnote 5249 (In-Text, Margin)
... Father Himself, in what manner does He immediately add, and say, “Whosoever believeth in me, the works that I do he shall do also; and greater works than these shall he do; because I go to my Father?” And He further subjoins, “If ye love me, keep my commandments; and I will ask the Father, and He will give you another Comforter.” After which also He adds this: “If any one loveth me, he shall keep my word: and my Father will love him; and we will come unto him, and will make our abode with him.”[John 14:23] Moreover, also, He added this too: “But the Advocate, that Holy Spirit whom the Father will send, He will teach you, and bring all things to your remembrance, whatsoever I have said unto you.” He utters, further, that passage when He shows Himself ...
Ante-Nicene Fathers, Volume 8, page 586, footnote 6 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Apocrypha of the New Testament. (HTML)
Revelation of John. (HTML)
CCEL Footnote 2613 (In-Text, Margin)
And while I was still hearing this voice, the cloud brought me down, and put me on Mount Thabor. And there came a voice to me, saying: Blessed are those who keep judgment and do righteousness in all time. And blessed is the house where this description lies, as the Lord said, He that loveth me keepeth my sayings[John 14:23] in Christ Jesus our Lord; to Him be glory for ever. Amen.
Ante-Nicene Fathers, Volume 9, page 114, footnote 6 (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 XLVI. (HTML)
CCEL Footnote 3167 (In-Text, Margin)
[1] Whosoever hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will [2] shew myself unto him. Judas (not Iscariot) said unto him, My Lord, what is the [3] purpose of thy intention to shew thyself to us, and not to the world?[John 14:23] Jesus answered and said unto him, Whosoever loveth me will keep my word: and my Father will love him, and to him will we come, and make our abode with him. [4] But he that loveth me not keepeth not my word: and this word that ye hear is not my word, but the Father’s which sent me.
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 27, footnote 10 (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)
All are Sometimes Understood in One Person. (HTML)
... from Himself; since, when He shall bring believers to the contemplation of God, even the Father, doubtless He will bring them to the contemplation of Himself, who has said, “And I will manifest myself to him.” And so, consequently, when Judas had said to Him, “Lord, how is it that Thou wilt manifest Thyself unto us, and not unto the world?” Jesus answered and said to him, “If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.”[John 14:22-23] Behold, that He manifests not only Himself to him by whom He is loved, because He comes to him together with the Father, and abides with him.
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 28, footnote 1 (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)
All are Sometimes Understood in One Person. (HTML)
... excluded from that abode, of whom it is said, “He abideth with you, and is in you;” unless, perhaps, any one be so senseless as to think, that when the Father and the Son have come that they may make their abode with him who loves them, the Holy Spirit will depart thence, and (as it were) give place to those who are greater. But the Scripture itself meets this carnal idea; for it says a little above: “I will pray the Father, and He shall give you another Comforter, that He may abide with you for ever.”[John 14:16-23] He will not therefore depart when the Father and the Son come, but will be in the same abode with them eternally; because neither will He come without them, nor they without Him. But in order to intimate the Trinity, some things are separately ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 113, footnote 4 (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)
... 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.” 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, and the relatives alone are mentioned in the plural number: “My Father and I will come unto him, and make our abode with him.”[John 14:23] We will come, and we will make our abode, is the plural number, since it was said before, “I and my Father,” that is, the Son and the Father, which terms are used relatively to one another. Sometimes the meaning is altogether latent, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 371, 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 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)
42. Therefore, when He made His promise to the saints, He thus spoke; ‘I and the Father will come, and make Our abode in him;’ and again, ‘that, as I and Thou are One, so they may be one in Us.’ And the grace given is one, given from the Father in the Son, as Paul writes in every Epistle, ‘Grace unto you, and peace from God our Father and the Lord Jesus Christ[John 14:23].’ For the light must be with the ray, and the radiance must be contemplated together with its own light. Whence the Jews, as denying the Son as well as they, have not the Father either; for, as having left the ‘Fountain of Wisdom,’ as Baruch reproaches them, they put from them the Wisdom springing from it, our Lord ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 400, 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 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)
... they speak falsely; whereas the Son and the Father are one in such wise as has been said, and in such wise is the Son like the Father Himself and from Him, as we may see and understand son to be towards father, and as we may see the radiance towards the sun. Such then being the Son, therefore when the Son works, the Father is the Worker, and the Son coming to the Saints, the Father is He who cometh in the Son, as He promised when He said, ‘I and My Father will come, and will make Our abode with him[John 14:23];’ for in the Image is contemplated the Father, and in the Radiance is the Light. Therefore also, as we said just now, when the Father gives grace and peace, the Son also gives it, as Paul signifies in every Epistle, writing, ‘Grace to you and peace ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 403, footnote 3 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book II (HTML)
CCEL Footnote 4840 (In-Text, Margin)
... world to come life eternal; and the seven and the hundred mean the same thing: so, too, in the passage before us, the numbers describing the fertility of the soil need not create any difficulty, particularly when the Evangelist Mark gives the inverse order, thirty, sixty, and a hundred. The Lord says, “He that eateth my flesh and drinketh my blood abideth in me, and I in him.” As, then, there are not varying degrees of Christ’s presence in us, so neither are there degrees of our abiding in Christ.[John 14:23] “Every one that loveth me will keep my word: and my Father will love him, and we will come unto him, and make our abode with him.” He that is righteous, loves Christ: and if a man thus loves, the Father and the Son come to him, and make their abode ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 337, footnote 6 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On the Arrival of the Egyptians. (HTML)
CCEL Footnote 3807 (In-Text, Margin)
... sounding forth nothing that is low or earthly concerning God, but what is high and heavenly, Who is in the beginning, and is with God, and is God the Word, and true God of the true Father, and not a good fellow-servant honoured only with the title of Son; and the Other Comforter (other, that is, from the Speaker, Who was the Word of God). And when you read, I and the Father are One, keep before your eyes the Unity of Substance; but when you see, “We will come to him, and make Our abode with him,”[John 14:23] remember the distinction of Persons; and when you see the Names, Father, Son, and Holy Ghost, think of the Three Personalities.
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 37, footnote 8 (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 1225 (In-Text, Margin)
... some syllables, and hunt out 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,”[John 14:23] and “I and my Father are one.” 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, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 145, 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)
27. But you, heretic, as you wildly rave and are driven about by the Spirit of your deadly doctrine the Apostle seizes and constrains, establishing Christ for us as the foundation of our faith, being well aware also of that saying of our Lord, If a man love Me, he will also keep My word; and My Father will love him, and We will come unto him, and make Our abode with him[John 14:23]. For by this He testified that while the Spirit of Christ abides in us the Spirit of God abides in us, and that the Spirit of Him that was raised from the dead differs not from the Spirit of Him that raised Him from the dead. For they come and dwell in us: and I ask whether they will come as aliens ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 109, footnote 8 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book I. (HTML)
Chapter XI. The Spirit is sent to all, and passes not from place to place, for He is not limited either by time or space. He goes forth from the Son, as the Son from the Father, in Whom He ever abides: and also comes to us when we receive. He comes also after the same manner as the Father Himself, from Whom He can by no means be separated. (HTML)
... down when we receive Him, that He may dwell in us, that we may not be alien from His grace. To us He seems to come down, not that He does come down, but that our mind ascends to Him. Of which we would speak more fully did we not remember that in the former treatise there was set forth that the Father said: “Let us go down and confound their language,” and that the Son said: “He that loveth Me will keep My saying, and My Father will love him, and We will come to Him and make Our abode with Him.”[John 14:23]
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 109, footnote 9 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book I. (HTML)
Chapter XI. The Spirit is sent to all, and passes not from place to place, for He is not limited either by time or space. He goes forth from the Son, as the Son from the Father, in Whom He ever abides: and also comes to us when we receive. He comes also after the same manner as the Father Himself, from Whom He can by no means be separated. (HTML)
123. The Spirit comes, then, as the Father comes. For the Son said, “I and the Father will come, and will make Our abode with Him.”[John 14:23] Does the Father come in a bodily fashion? Thus, then, comes the Spirit in Whom, when He comes, is the full presence of the Father and the Son.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 148, footnote 5 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book III. (HTML)
Chapter XII. From the fact that St. Paul has shown that the light of the Godhead which the three apostles worshipped in Christ is in the Trinity, it is made clear that the Spirit also is to be worshipped. It is shown from the words themselves that the Spirit is intended by the apostles. The Godhead of the same Spirit is proved from the fact that He has a temple wherein He dwells not as a priest, but as God: and is worshipped with the Father and the Son; whence is understood the oneness of nature in Them. (HTML)
91. But He does not dwell in the temple as a priest, nor as a minister, but as God, since the Lord Jesus Himself said: “I will dwell in them, and will walk among them, and will be their God, and they shall be My people.” And David says: “The Lord is in His holy temple.” Therefore the Spirit dwells in His holy temple, as the Father dwells and as the Son dwells, Who says: “I and the Father will come, and will make Our abode with him.”[John 14:23]
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 296, footnote 12 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter VII. Objection is taken to the following passage: “Thou hast loved them, as Thou hast loved Me.” To remove it, he shows first the impiety of the Arian explanation; then compares these words with others; and lastly, takes the whole passage into consideration. Hence he gathers that the mission of Christ, although it is to be received according to the flesh, is not to His detriment. When this is proved he shows how the divine mission takes place. (HTML)
... He dwelt in us, as it is written: “I will dwell in them.” Elsewhere also it stands that God said: “Go to, let us go down and confound their language.” God, indeed, never descends from any place; for He says: “I fill heaven and earth.” But He seems to descend when the Word of God enters our hearts, as the prophet has said: “Prepare ye the way of the Lord, make His paths straight.” We are to do this, so that, as He Himself promised, He may come together with the Father and make His abode with us.[John 14:23] It is clear, then, how He comes.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 303, footnote 6 (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)
152. But in the kingdom of the Son the Father also reigns; and in the kingdom of the Father the Son also reigns: for the Father is in the Son, and the Son in the Father; and in whomsoever the Son dwells, in him also the Father dwells; and in whomsoever the Father dwells, in him also the Son dwells, as it is written: “Both I and My Father will come to Him, and make Our abode with Him.”[John 14:23] Thus as there is one dwelling, so also there is one kingdom. Yea, and so far is the kingdom of the Father and of the Son but one, that the Father receives what the Son delivers, and the Son does not lose what the Father receives. Thus in the one kingdom there is a unity of power. Let no one therefore ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 240, footnote 4 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults. (HTML)
Book V. Of the Spirit of Gluttony. (HTML)
Chapter XVII. That the foundation and basis of the spiritual combat must be laid in the struggle against gluttony. (HTML)
... “But not to me only, but to all also who love His coming;” declaring that we shall be sharers of his crown in the day of judgment, if we love the coming of Christ—not that one only which will be manifest to men even against their will; but also this one which daily comes to pass in holy souls—and if we gain the victory in the fight by chastising the body. And of this coming it is that the Lord speaks in the Gospel. “I,” says He, “and my Father will come to him, and will make our abode with him.”[John 14:23] And again: “Behold, I stand at the door and knock: if any man hear my voice and open the gate, I will come in to him and will sup with him, and he with me.”
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 304, footnote 5 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference I. First Conference of Abbot Moses. (HTML)
Chapter XIX. Of the three origins of our thoughts. (HTML)
... being chastened by the Lord, was prompted to ask for the books of the annals, by which he was reminded of the good deeds of Mordecai, and promoted him to a position of the highest honour and at once recalled his most cruel sentence concerning the slaughter of the Jews. Or when the prophet says: “I will hearken what the Lord God will say in me.” Another too tells us “And an angel spoke, and said in me,” or when the Son of God promised that He would come with His Father, and make His abode in us,[John 14:23] and “It is not ye that speak, but the Spirit of your Father which speaketh in you.” And the chosen vessel: “Ye seek a proof of Christ that speaketh in me.” But a whole range of thoughts springs from the devil, when he endeavours to destroy us either ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 583, footnote 1 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius. (HTML)
Book V. (HTML)
Chapter IV. What the difference is between Christ and the saints. (HTML)
... themselves to God, be subject to God, make themselves dwellings for God, and by their faith and piety win this, to have God as their guest and indweller. For in proportion as anyone is fit for God’s gift, so does the Divine grace reward him: in proportion as a man seems worthy of him: in proportion as a man seems worthy of God, so does he enjoy God’s presence, according to the Lord’s promise: “if any man love Me, he will keep My word; and I and My Father will come to him and make Our abode with him.”[John 14:23] But very different is the case as regards Christ; in whom all the fulness of the Godhead dwelleth bodily: for He has within Him the fulness of the Godhead so that He gives to all of His fulness, and He—as the fulness of the Godhead dwells in ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 373, footnote 6 (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 944 (In-Text, Margin)
... shameful words, or enraged, or quarrelling, or contending, then Satan knows that Christ is not with him, and he comes and accomplishes his will in him. For Christ dwells in the peaceful and the meek, and lodges in those that fear His word, as He says through the prophet:— On whom shall I look, and in whom shall I dwell, but in the peaceful and the meek who fear My word? And our Lord said:— Whoever walks in My commandments and keeps My love, We will come to him and make Our abode with him.[John 14:23] But if he hears from a man that he is on his guard and is praying and meditating in the Law of his Lord by day and by night, then he turns back from him, for he knows that Christ is with him. And if thou shouldest say, “How manifold is Satan! for ...